T16n0660_佛說寶雨經
大正藏第 16 冊 No. 0660 佛說寶雨經
No. 660
佛說寶雨經卷第一(顯授不退轉菩薩記)
唐天竺三藏達摩流支譯
如是我聞：
一時薄伽梵住伽耶城伽耶山頂，與大苾芻眾七萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，得真自在；心善解脫、慧善解脫；如調慧馬，亦如大象；已作所作，已辦所辦；棄諸重擔，逮得己利；盡諸有結，明瞭正法；心得自在，到勝彼岸；通達法界，為法王子；于諸利養，心無所著；善得出家，成具足戒；意解圓滿，住涅槃路。唯除一人，謂長老阿難陀，猶居學地。
菩薩摩訶薩八萬四千人，皆是一生補處，於一切智現前能入，隨順尊重，得無所著陀羅尼門，住首楞嚴三昧，遊戲神通，證無功用，離一切障，起大慈悲遍滿十方一切世界，善攝無邊諸佛剎土，空性所行安住無相，心如虛空、如甚深海，如妙高山八風不動，亦如蓮花無所染著，如明凈寶，如煉真金，為欲利益諸有情故，起無邊智入佛境界。其名曰：寶熾菩薩、寶手菩薩、寶印手菩薩、寶冠菩薩、寶髻菩薩、寶積菩薩、寶性菩薩、寶頂菩薩、寶幢菩薩、金剛藏菩薩、金藏菩薩、寶藏菩薩、德藏菩薩、離垢菩薩、如來藏菩薩、智藏菩薩、日藏菩薩、定藏菩薩
【現代漢語翻譯】 現代漢語譯本 《佛說寶雨經》第一卷 (顯授不退轉菩薩記)
唐天竺三藏達摩流支譯
如是我聞：
一時，薄伽梵（Bhagavan，世尊）住在伽耶城（Gaya）的伽耶山頂，與七萬二千位大比丘眾在一起，他們都是阿羅漢（Arhat），諸漏已盡，沒有煩惱，獲得真正的自在；心善於解脫，智慧善於解脫；如同調馴的良馬，也如同大象；已經做了該做的事，已經完成了該完成的事；拋棄了所有重擔，獲得了自身的利益；斷盡了所有束縛，明白了正法；心得到自在，到達殊勝的彼岸；通達法界，是法的王子；對於各種利養，內心沒有執著；善於出家，成就具足戒；意解圓滿，安住在涅槃的道路上。只有一人除外，就是長老阿難陀（Ananda），仍然處於學習的階段。
還有八萬四千位菩薩摩訶薩（Bodhisattva-Mahasattva），他們都是一生補處菩薩，對於一切智慧夠立即證入，隨順尊重，獲得無所執著的陀羅尼門（dharani-gate，總持法門），安住于首楞嚴三昧（Śūraṅgama-samādhi），遊戲神通，證得無功用行，遠離一切障礙，生起大慈大悲遍滿十方一切世界，善於攝取無邊的諸佛剎土，以空性為所行之處安住于無相，心如虛空、如甚深大海，如妙高山八風不動，也如蓮花沒有染著，如明凈的寶珠，如精煉的真金，爲了利益一切有情眾生，生起無邊的智慧進入佛的境界。他們的名字是：寶熾菩薩（Ratna-prabha Bodhisattva）、寶手菩薩（Ratna-pāṇi Bodhisattva）、寶印手菩薩（Ratna-mudrā-hasta Bodhisattva）、寶冠菩薩（Ratna-mukuṭa Bodhisattva）、寶髻菩薩（Ratna-śikhara Bodhisattva）、寶積菩薩（Ratna-kūṭa Bodhisattva）、寶性菩薩（Ratna-dhātu Bodhisattva）、寶頂菩薩（Ratna-uttama Bodhisattva）、寶幢菩薩（Ratna-ketu Bodhisattva）、金剛藏菩薩（Vajra-garbha Bodhisattva）、金藏菩薩（Suvarṇa-garbha Bodhisattva）、寶藏菩薩（Ratna-garbha Bodhisattva）、德藏菩薩（Guṇa-garbha Bodhisattva）、離垢菩薩（Vimala Bodhisattva）、如來藏菩薩（Tathāgata-garbha Bodhisattva）、智藏菩薩（Jñāna-garbha Bodhisattva）、日藏菩薩（Sūrya-garbha Bodhisattva）、定藏菩薩（Samādhi-garbha Bodhisattva）
【English Translation】 English version The Buddha Speaks of the Jewel Rain Sutra, Volume 1 (Manifestation of the Prediction of Non-Regression for Bodhisattvas)
Translated by Dharma-ruci of Tang Dynasty, from India
Thus have I heard:
At one time, the Bhagavan (Blessed One) was dwelling on the summit of Gaya Mountain in the city of Gaya, together with a great assembly of seventy-two thousand Bhikshus (monks), all of whom were Arhats (worthy ones), their outflows exhausted, free from afflictions, having attained true liberation; their minds well liberated, their wisdom well liberated; like well-tamed horses, and also like great elephants; having done what was to be done, having accomplished what was to be accomplished; having cast off all heavy burdens, having attained their own benefit; having exhausted all bonds, clearly understanding the true Dharma; their minds free and at ease, having reached the supreme shore; penetrating the realm of Dharma, being princes of the Dharma; with no attachment in their minds to any gains or offerings; having well renounced the household life, having perfected the precepts; their understanding complete and perfect, dwelling on the path of Nirvana. Except for one person, namely the Elder Ananda (bliss), who was still in the stage of learning.
There were also eighty-four thousand Bodhisattva-Mahasattvas (great beings), all of whom were destined to attain Buddhahood in their next life, capable of directly entering into all-knowing wisdom, revering and respecting, having obtained the Dharani-gate (mantra gate) of non-attachment, dwelling in the Śūraṅgama-samādhi (heroic march samadhi), sporting with supernatural powers, realizing effortless action, free from all obstacles, arising with great compassion pervading all worlds in the ten directions, skillfully gathering the boundless Buddha-lands, abiding in non-appearance with emptiness as their practice, their minds like the void, like the deep ocean, like Mount Meru unshaken by the eight winds, also like the lotus unsoiled by anything, like a clear and bright jewel, like refined pure gold, for the sake of benefiting all sentient beings, arising with boundless wisdom entering the realm of the Buddha. Their names are: Ratna-prabha Bodhisattva (Jewel-radiance Bodhisattva), Ratna-pāṇi Bodhisattva (Jewel-hand Bodhisattva), Ratna-mudrā-hasta Bodhisattva (Jewel-seal-hand Bodhisattva), Ratna-mukuṭa Bodhisattva (Jewel-crown Bodhisattva), Ratna-śikhara Bodhisattva (Jewel-crest Bodhisattva), Ratna-kūṭa Bodhisattva (Jewel-heap Bodhisattva), Ratna-dhātu Bodhisattva (Jewel-essence Bodhisattva), Ratna-uttama Bodhisattva (Jewel-supreme Bodhisattva), Ratna-ketu Bodhisattva (Jewel-banner Bodhisattva), Vajra-garbha Bodhisattva (Diamond-essence Bodhisattva), Suvarṇa-garbha Bodhisattva (Gold-essence Bodhisattva), Ratna-garbha Bodhisattva (Jewel-essence Bodhisattva), Guṇa-garbha Bodhisattva (Virtue-essence Bodhisattva), Vimala Bodhisattva (Immaculate Bodhisattva), Tathāgata-garbha Bodhisattva (Tathagata-essence Bodhisattva), Jñāna-garbha Bodhisattva (Wisdom-essence Bodhisattva), Sūrya-garbha Bodhisattva (Sun-essence Bodhisattva), Samādhi-garbha Bodhisattva (Samadhi-essence Bodhisattva)
、蓮花藏菩薩、解脫月菩薩、普月菩薩、凈月菩薩、觀自在菩薩、大勢至菩薩、普賢菩薩、普眼菩薩、蓮花眼菩薩、普威儀菩薩、端嚴菩薩、普慧行菩薩、法慧菩薩、勝慧菩薩、上慧菩薩、金剛慧菩薩、師子游戲菩薩、大音聲王菩薩、師子吼菩薩、甚深音聲菩薩、無染著菩薩、離一切垢菩薩、月光菩薩、日光菩薩、智光菩薩、智德菩薩、賢德菩薩、月德菩薩、蓮花德菩薩、寶德菩薩、曼殊室利法王子菩薩摩訶薩等。
復有十六善大丈夫，賢護菩薩而為上首；復有賢劫菩薩，慈氏菩薩而為上首；復有四大王眾天，四大天王而為上首；復有三十三天眾，帝釋天王而為上首；復有時分天眾，時分天王而為上首；復有知足天眾，知足天王而為上首；復有樂變化天眾，樂變化天王而為上首；復有他化自在天眾，他化自在天王而為上首；復有白分魔王眾，商主魔羅而為上首；復有梵天王眾，大梵天王而為上首；復有凈居天眾，摩醯首羅天王而為上首；復有無量百千阿素羅眾，毗摩質多羅阿素羅王、睒末羅阿素羅王、婆稚阿素羅王、羅怙羅阿素羅王等而為上首；復有無量百千諸龍王眾，阿那婆達多龍王、摩那斯龍王、娑揭羅龍王、和修吉龍王等而為上首；復有無量百千諸龍王子，威光而為上首；復有無量百千諸龍王婇女，及余
【現代漢語翻譯】 現代漢語譯本： 蓮花藏菩薩（Lian Hua Zang Pusa，意為蓮花胎藏菩薩）、解脫月菩薩（Jie Tuo Yue Pusa，意為解脫月菩薩）、普月菩薩（Pu Yue Pusa，意為普月菩薩）、凈月菩薩（Jing Yue Pusa，意為凈月菩薩）、觀自在菩薩（Guan Zi Zai Pusa，即觀音菩薩）、大勢至菩薩（Da Shi Zhi Pusa，意為大勢至菩薩）、普賢菩薩（Pu Xian Pusa，意為普賢菩薩）、普眼菩薩（Pu Yan Pusa，意為普眼菩薩）、蓮花眼菩薩（Lian Hua Yan Pusa，意為蓮花眼菩薩）、普威儀菩薩（Pu Wei Yi Pusa，意為普威儀菩薩）、端嚴菩薩（Duan Yan Pusa，意為端嚴菩薩）、普慧行菩薩（Pu Hui Xing Pusa，意為普慧行菩薩）、法慧菩薩（Fa Hui Pusa，意為法慧菩薩）、勝慧菩薩（Sheng Hui Pusa，意為勝慧菩薩）、上慧菩薩（Shang Hui Pusa，意為上慧菩薩）、金剛慧菩薩（Jin Gang Hui Pusa，意為金剛慧菩薩）、師子游戲菩薩（Shi Zi You Xi Pusa，意為獅子游戲菩薩）、大音聲王菩薩（Da Yin Sheng Wang Pusa，意為大音聲王菩薩）、師子吼菩薩（Shi Zi Hou Pusa，意為獅子吼菩薩）、甚深音聲菩薩（Shen Shen Yin Sheng Pusa，意為甚深音聲菩薩）、無染著菩薩（Wu Ran Zhuo Pusa，意為無染著菩薩）、離一切垢菩薩（Li Yi Qie Gou Pusa，意為離一切垢菩薩）、月光菩薩（Yue Guang Pusa，意為月光菩薩）、日光菩薩（Ri Guang Pusa，意為日光菩薩）、智光菩薩（Zhi Guang Pusa，意為智光菩薩）、智德菩薩（Zhi De Pusa，意為智德菩薩）、賢德菩薩（Xian De Pusa，意為賢德菩薩）、月德菩薩（Yue De Pusa，意為月德菩薩）、蓮花德菩薩（Lian Hua De Pusa，意為蓮花德菩薩）、寶德菩薩（Bao De Pusa，意為寶德菩薩）、曼殊室利法王子菩薩摩訶薩（Man Shu Shi Li Fa Wang Zi Pusa Mo He Sa，即文殊師利法王子菩薩摩訶薩）等。
復有十六善大丈夫，以賢護菩薩（Xian Hu Pusa，意為賢護菩薩）為首；復有賢劫菩薩，以慈氏菩薩（Ci Shi Pusa，即彌勒菩薩）為首；復有四大王眾天，以四大天王為首；復有三十三天眾，以帝釋天王為首；復有時分天眾，以時分天王為首；復有知足天眾，以知足天王為首；復有樂變化天眾，以樂變化天王為首；復有他化自在天眾，以他化自在天王為首；復有白分魔王眾，以商主魔羅為首；復有梵天王眾，以大梵天王為首；復有凈居天眾，以摩醯首羅天王為首；復有無量百千阿素羅眾，以毗摩質多羅阿素羅王（Pi Mo Zhi Duo Luo A Su Luo Wang）、睒末羅阿素羅王（Shan Mo Luo A Su Luo Wang）、婆稚阿素羅王（Po Zhi A Su Luo Wang）、羅怙羅阿素羅王（Luo Hu Luo A Su Luo Wang）等為首；復有無量百千諸龍王眾，以阿那婆達多龍王（A Na Po Da Duo Long Wang）、摩那斯龍王（Mo Na Si Long Wang）、娑揭羅龍王（Suo Jie Luo Long Wang）、和修吉龍王（He Xiu Ji Long Wang）等為首；復有無量百千諸龍王子，以威光為首；復有無量百千諸龍王婇女，及其他。
【English Translation】 English version: Lotus Treasury Bodhisattva (Lian Hua Zang Pusa, meaning Lotus Womb Bodhisattva), Liberation Moon Bodhisattva (Jie Tuo Yue Pusa, meaning Liberation Moon Bodhisattva), Universal Moon Bodhisattva (Pu Yue Pusa, meaning Universal Moon Bodhisattva), Pure Moon Bodhisattva (Jing Yue Pusa, meaning Pure Moon Bodhisattva), Avalokitesvara Bodhisattva (Guan Zi Zai Pusa, also known as Guanyin Bodhisattva), Mahasthamaprapta Bodhisattva (Da Shi Zhi Pusa, meaning Great Strength Bodhisattva), Samantabhadra Bodhisattva (Pu Xian Pusa, meaning Universal Virtue Bodhisattva), Universal Eye Bodhisattva (Pu Yan Pusa, meaning Universal Eye Bodhisattva), Lotus Eye Bodhisattva (Lian Hua Yan Pusa, meaning Lotus Eye Bodhisattva), Universal Dignity Bodhisattva (Pu Wei Yi Pusa, meaning Universal Dignity Bodhisattva), Dignified Bodhisattva (Duan Yan Pusa, meaning Dignified Bodhisattva), Universal Wisdom Practice Bodhisattva (Pu Hui Xing Pusa, meaning Universal Wisdom Practice Bodhisattva), Dharma Wisdom Bodhisattva (Fa Hui Pusa, meaning Dharma Wisdom Bodhisattva), Supreme Wisdom Bodhisattva (Sheng Hui Pusa, meaning Supreme Wisdom Bodhisattva), Highest Wisdom Bodhisattva (Shang Hui Pusa, meaning Highest Wisdom Bodhisattva), Vajra Wisdom Bodhisattva (Jin Gang Hui Pusa, meaning Vajra Wisdom Bodhisattva), Lion Game Bodhisattva (Shi Zi You Xi Pusa, meaning Lion Game Bodhisattva), Great Sound King Bodhisattva (Da Yin Sheng Wang Pusa, meaning Great Sound King Bodhisattva), Lion Roar Bodhisattva (Shi Zi Hou Pusa, meaning Lion Roar Bodhisattva), Profound Sound Bodhisattva (Shen Shen Yin Sheng Pusa, meaning Profound Sound Bodhisattva), Non-Attachment Bodhisattva (Wu Ran Zhuo Pusa, meaning Non-Attachment Bodhisattva), Detached from All Defilements Bodhisattva (Li Yi Qie Gou Pusa, meaning Detached from All Defilements Bodhisattva), Moonlight Bodhisattva (Yue Guang Pusa, meaning Moonlight Bodhisattva), Sunlight Bodhisattva (Ri Guang Pusa, meaning Sunlight Bodhisattva), Wisdom Light Bodhisattva (Zhi Guang Pusa, meaning Wisdom Light Bodhisattva), Wisdom Virtue Bodhisattva (Zhi De Pusa, meaning Wisdom Virtue Bodhisattva), Virtuous Virtue Bodhisattva (Xian De Pusa, meaning Virtuous Virtue Bodhisattva), Moon Virtue Bodhisattva (Yue De Pusa, meaning Moon Virtue Bodhisattva), Lotus Virtue Bodhisattva (Lian Hua De Pusa, meaning Lotus Virtue Bodhisattva), Treasure Virtue Bodhisattva (Bao De Pusa, meaning Treasure Virtue Bodhisattva), Manjushri Dharma Prince Bodhisattva-Mahasattva (Man Shu Shi Li Fa Wang Zi Pusa Mo He Sa, meaning Manjushri Dharma Prince Bodhisattva-Mahasattva), and others.
Furthermore, there were sixteen virtuous great men, with Virtuous Protector Bodhisattva (Xian Hu Pusa, meaning Virtuous Protector Bodhisattva) as their leader; furthermore, there were Bodhisattvas of the Worthy Kalpa, with Maitreya Bodhisattva (Ci Shi Pusa, also known as the Future Buddha) as their leader; furthermore, there were the Four Great King Heavens, with the Four Great Heavenly Kings as their leaders; furthermore, there were the Thirty-three Heavens, with Indra, King of the Gods, as their leader; furthermore, there were the Yama Heavens, with the Yama Heavenly King as their leader; furthermore, there were the Tushita Heavens, with the Tushita Heavenly King as their leader; furthermore, there were the Nirmanarati Heavens, with the Nirmanarati Heavenly King as their leader; furthermore, there were the Paranirmita-vasavartin Heavens, with the Paranirmita-vasavartin Heavenly King as their leader; furthermore, there were the White Division Mara hosts, with Merchant Lord Mara as their leader; furthermore, there were the Brahma Heaven hosts, with the Great Brahma Heavenly King as their leader; furthermore, there were the Pure Abode Heavens, with Mahesvara Heavenly King as their leader; furthermore, there were immeasurable hundreds of thousands of Asura hosts, with Vemacitrin Asura King (Pi Mo Zhi Duo Luo A Su Luo Wang), Rahu Asura King (Luo Hu Luo A Su Luo Wang), and others as their leaders; furthermore, there were immeasurable hundreds of thousands of Dragon King hosts, with Anavatapta Dragon King (A Na Po Da Duo Long Wang), Manasvin Dragon King (Mo Na Si Long Wang), Sagara Dragon King (Suo Jie Luo Long Wang), Vasuki Dragon King (He Xiu Ji Long Wang), and others as their leaders; furthermore, there were immeasurable hundreds of thousands of Dragon Princes, with Majesty Light as their leader; furthermore, there were immeasurable hundreds of thousands of Dragon King Consorts, and others.
無量天、龍、藥叉、健達縛、阿素羅、揭路荼、緊捺羅、莫呼羅伽、人非人等，皆來集會。
時伽耶山頂週四逾繕那，地及虛空無微塵許眾不充滿，為欲供養佛、世尊故，敷師子座。其師子座高一逾繕那，以無量百千綺妙、繒彩、寶鈴、寶網、寶蓋莊嚴，復有百千繒帶垂下。其師子座及地方處，皆以金剛所成，堅固難壞，平坦如掌，灑掃清凈，散眾天花，甚可愛樂。于其地上出生無量百千葉金色蓮花，琉璃為莖，帝青為臺，香氣芬馥，悅可眾心。其座四邊生四寶樹，高半逾繕那，枝條蔭映三俱盧舍。
爾時如來於大眾中坐師子座，以清凈智轉妙法輪，降伏魔怨，世法不染，無有驚怖，如師子王，如清凈池，亦如大海，如妙高山，如日光耀，如月清涼，如大龍王普雨法雨，如梵天王超諸法眾。以無量無邊諸弟子等，及百千帝釋、梵王、護世四天王等，一切大眾前後圍繞，瞻仰尊顏，目不暫舍。
爾時世尊從於頂上放大光明，蔽于眾會。其所放光名曰普耀，有無量光明而為眷屬，遍滿十方一切世界，還於佛所，右繞三匝，攝入面門，然佛面門無有異相。譬如月光遍於虛空，無有異相；如是光明入佛面門，無有異相亦復如是。又如灌水及蘇油等入于沙聚，然彼沙等無有異相；光入面門亦復如是。
【現代漢語翻譯】 現代漢語譯本： 無量的天眾（devas）、龍眾（nāgas）、藥叉（yakṣas）、健達縛（gandharvas，香神）、阿素羅（asuras，非天）、揭路荼（garuḍas，金翅鳥）、緊捺羅（kiṃnaras，人非人）、莫呼羅伽（mahoragas，大蟒蛇）、以及人非人等，都前來集會。
當時，在伽耶山頂（Gaya），周圍四由旬（yojana，古印度長度單位）的範圍內，地面和虛空中沒有一絲塵埃，爲了供養佛陀、世尊，鋪設了獅子座（siṃhāsana）。那獅子座高一由旬，用無量百千種綺麗美妙的絲綢、色彩、寶鈴、寶網、寶蓋裝飾，還有百千條絲帶垂下。那獅子座和地方，都是用金剛（vajra，鑽石）所成，堅固難以破壞，平坦如手掌，灑掃得非常乾淨，散滿了各種天花，非常可愛。在那地上生長出無量百千葉的金色蓮花，用琉璃做莖，帝青色做花臺，香氣芬芳，使人心生喜悅。那座位的四邊生長著四棵寶樹，高半由旬，枝條繁茂，遮蔽了三俱盧舍（krośa，古印度長度單位）的範圍。
這時，如來在大眾中坐在獅子座上，用清凈的智慧轉動微妙的法輪（dharma-cakra，佛法），降伏魔怨，不被世俗的法則所污染，沒有驚慌和恐懼，如同獅子王一樣，又如同清凈的池水，也如同大海，如同妙高山（Sumeru，須彌山），如同日光照耀，如同月光清涼，如同大龍王普遍降下法雨，如同梵天王超越一切法眾。與無量無邊的諸弟子等，以及百千帝釋（Indra，天帝）、梵王（Brahmā，大梵天）、護世四天王（Lokapālas，四大天王）等，一切大眾前後圍繞，瞻仰佛陀的尊容，眼睛一刻也不離開。
這時，世尊從頭頂上放出大光明，遮蔽了所有集會的大眾。那所放的光明名叫普耀，有無量的光明作為眷屬，遍滿十方一切世界，然後回到佛陀所在之處，向右繞了三圈，攝入佛陀的面門，然而佛陀的面門沒有任何異樣的變化。譬如月光遍照虛空，虛空沒有任何異樣的變化；如此光明進入佛陀的面門，也沒有任何異樣的變化。又如灌水以及蘇油等進入沙堆，然而那沙堆沒有任何異樣的變化；光明進入佛陀的面門也是如此。
【English Translation】 English version: Immeasurable devas (gods), nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (titans), garuḍas (mythical birds), kiṃnaras (half-human, half-bird creatures), mahoragas (great serpents), and humans and non-humans, all came together.
At that time, on the summit of Mount Gaya, within a radius of four yojanas (ancient Indian unit of distance), the ground and the sky were free from even a speck of dust. In order to make offerings to the Buddha, the World-Honored One, a lion throne (siṃhāsana) was laid out. That lion throne was one yojana high, adorned with immeasurable hundreds of thousands of exquisite silks, colors, jeweled bells, jeweled nets, and jeweled canopies, and hundreds of thousands of silken ribbons hung down. The lion throne and the surrounding area were all made of vajra (diamond), firm and indestructible, as flat as a palm, swept clean, and scattered with various celestial flowers, making it extremely delightful. On that ground grew countless hundreds of thousands of golden lotus flowers with countless petals, with stems of lapis lazuli and platforms of sapphire blue, their fragrance sweet and pleasing to the hearts of all. On the four sides of the throne grew four jeweled trees, half a yojana high, their branches and leaves shading an area of three krośas (ancient Indian unit of distance).
At this time, the Tathagata (如來) sat upon the lion throne in the midst of the great assembly, turning the wonderful Dharma wheel (dharma-cakra, wheel of law) with pure wisdom, subduing demonic enemies, unpolluted by worldly laws, without fear or dread, like a lion king, like a pure pond, like the great ocean, like Mount Sumeru (妙高山), like the radiance of the sun, like the coolness of the moon, like a great dragon king universally raining down the Dharma rain, like the Brahma King (梵天王) surpassing all Dharma assemblies. With immeasurable and boundless disciples, and hundreds of thousands of Indras (帝釋), Brahma Kings (梵王), Four Heavenly Kings (Lokapālas, 護世四天王) who protect the world, and all the great assembly surrounding him, gazing upon his venerable countenance, their eyes not leaving him for a moment.
At this time, the World-Honored One emitted great light from the crown of his head, obscuring the entire assembly. The light that was emitted was called Universal Illumination, and it had immeasurable light as its retinue, pervading all the worlds in the ten directions. Then it returned to the Buddha, circumambulated him three times to the right, and entered into his face, yet the Buddha's face showed no different appearance. Just as moonlight pervades the sky without any different appearance, so too, the light entered the Buddha's face without any different appearance. Again, just as pouring water and ghee into a pile of sand does not change the appearance of the sand, so too, the light entering the Buddha's face was the same.
爾時東方有一天子名日月光，乘五色云來詣佛所，右繞三匝，頂禮佛足，退坐一面。
佛告天曰：「汝之光明甚為希有！天子！汝於過去無量佛所，曾以種種香花、珍寶、嚴身之物，衣服、臥具、飲食、湯藥，恭敬供養，種諸善根。天子！由汝曾種無量善根因緣，今得如是光明照耀。天子！以是緣故，我涅槃后、最後時分、第四五百年中，法欲滅時，汝於此贍部洲東北方摩訶支那國，位居阿鞞跋致，實是菩薩，故現女身，為自在主。經于多歲正法治化，養育眾生猶如赤子，令修十善；能於我法廣大住持，建立塔寺；又以衣服、飲食、臥具、湯藥供養沙門；於一切時常修梵行，名曰月凈光天子。然一切女人身有五障。何等為五？一者、不得作轉輪聖王；二者、帝釋；三者、大梵天王；四者、阿鞞跋致菩薩；五者、如來。天子！然汝於五位之中當得二位，所謂阿鞞跋致及輪王位。天子！此為最初瑞相。汝於是時受王位已，彼國土中，有山涌出五色云現。當彼之時，於此伽耶山北亦有山現。天子！汝復有無量百千異瑞，我今略說，而彼國土安隱豐樂，人民熾盛，甚可愛樂，汝應正念施諸無畏。天子！汝于彼時住壽無量，后當往詣睹史多天宮，供養、承事慈氏菩薩，乃至慈氏成佛之時，復當與汝授阿耨多羅三藐三菩提記
【現代漢語翻譯】 現代漢語譯本：當時，東方有一位名叫日月光的天子，乘坐五色祥雲來到佛陀所在的地方，向右繞行三圈，以頭頂禮佛足，然後退到一旁坐下。
佛陀告訴天子說：『你的光明非常稀有難得！天子！你在過去無量數的佛陀面前，曾經用各種香花、珍寶、裝飾身體的物品，以及衣服、臥具、飲食、湯藥，恭敬地供養，種下了各種善根。天子！由於你曾經種下無量善根的因緣，如今才能得到如此光明照耀。天子！因為這個緣故，在我涅槃之後、最後的時間段、第四個五百年中，佛法將要衰滅的時候，你將在贍部洲（Jambudvipa，指我們所居住的這個世界）東北方的摩訶支那國（Mahachina，指中國）出現，位居阿鞞跋致（Avaivartika，不退轉）的地位，實際上是菩薩，所以示現女身，成為自在之主。經過多年用正法治理教化，養育眾生如同對待自己的孩子一樣，讓他們修習十善；能夠在我佛法中廣大的住持，建立塔寺；又用衣服、飲食、臥具、湯藥供養沙門（Shramana，出家修道的人）；在一切時候常常修習梵行，名字叫做月凈光天子。然而一切女人身有五種障礙。哪五種呢？第一，不能成為轉輪聖王（Chakravartin，擁有統治世界的理想明君）；第二，不能成為帝釋（Indra，忉利天之主）；第三，不能成為大梵天王（Mahabrahma，色界之主）；第四，不能成為阿鞞跋致菩薩；第五，不能成為如來（Tathagata，佛陀的稱號）。天子！然而你在五種地位之中將得到兩種地位，就是阿鞞跋致和轉輪王位。天子！這是最初的瑞相。你在這個時候接受王位之後，那個國土中，會有山涌出，出現五色祥雲。當那個時候，在這伽耶山（Gaya Mountain，佛陀成道處附近的山）的北面也會有山出現。天子！你還有無量百千種奇異的瑞相，我現在簡略地說說，那個國土安穩豐樂，人民興盛，非常可愛，你應該以正念佈施無畏。天子！你于那個時候住世壽命無量，之後將前往兜率陀天宮（Tushita Heaven，彌勒菩薩居住的凈土），供養、承事慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩），乃至慈氏菩薩成佛的時候，又將給你授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記別。』
【English Translation】 English version: At that time, a Deva (celestial being) from the east, named Suryachandraprabha (Sun and Moon Light), came to the Buddha's place riding on five-colored clouds, circumambulated the Buddha three times to the right, prostrated at the Buddha's feet, and withdrew to sit on one side.
The Buddha said to the Deva: 'Your light is extremely rare and wonderful! Deva! In the past, in the presence of immeasurable Buddhas, you have respectfully made offerings of various fragrant flowers, precious jewels, adornments for the body, clothing, bedding, food, and medicine, planting various roots of goodness. Deva! Because of the cause and condition of planting immeasurable roots of goodness, you now obtain such radiant light. Deva! For this reason, after my Nirvana (passing away), in the final period, during the fourth five hundred years, when the Dharma (Buddha's teachings) is about to decline, you will appear in the northeast of Jambudvipa (the world we live in), in the country of Mahachina (China), occupying the position of Avaivartika (non-retrogression), and are in reality a Bodhisattva (enlightenment being), therefore manifesting in a female body, becoming the sovereign ruler. After many years of governing and transforming with the Right Dharma, nurturing sentient beings as if they were your own children, causing them to cultivate the ten virtues; you will be able to greatly uphold my Dharma, establish pagodas and temples; and also offer clothing, food, bedding, and medicine to Shramanas (ascetics). At all times, you will constantly cultivate pure conduct, and your name will be Suryachandraprabha Deva. However, all women's bodies have five obstacles. What are the five? First, they cannot become a Chakravartin (wheel-turning king); second, they cannot become Indra (ruler of the Devas); third, they cannot become Mahabrahma (great Brahma king); fourth, they cannot become an Avaivartika Bodhisattva; fifth, they cannot become a Tathagata (Buddha). Deva! However, among these five positions, you will attain two positions, namely Avaivartika and the position of a Chakravartin. Deva! This is the initial auspicious sign. After you ascend to the throne at that time, in that country, mountains will emerge and five-colored clouds will appear. At that time, north of Gaya Mountain (where Buddha attained enlightenment), a mountain will also appear. Deva! You will also have immeasurable hundreds of thousands of other auspicious signs, which I will now briefly describe. That country will be peaceful and prosperous, the people will be flourishing, and it will be very delightful. You should righteously contemplate and bestow fearlessness. Deva! At that time, you will live for immeasurable years, and later you will go to Tushita Heaven (where Maitreya Bodhisattva resides), to make offerings to and serve Maitreya Bodhisattva (the future Buddha), and when Maitreya Bodhisattva becomes a Buddha, he will also bestow upon you the prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'
。」
爾時月光天子從佛、世尊聞授記已，踴躍歡喜，身心泰然，從座而起，繞佛七匝，頂禮佛足，即舍寶衣嚴身之具，奉上于佛。作如是言：「世尊！我於今者親在佛前得聞如是本末因緣，授阿耨多羅三藐三菩提記已，獲大善利！」作是語已，繞佛三匝，退坐一面。
爾時東方過殑伽沙世界，有世界名蓮花，其佛號曰蓮花眼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，為諸菩薩開示正法，其所演說唯是一乘。彼佛剎中無有聲聞、辟支佛名，一切有情皆是阿鞞跋致，迴向阿耨多羅三藐三菩提。而彼世界諸菩薩等，皆以禪定法喜為食，無段食等。彼佛光明清凈遍滿，不假日、月、星宿之光，地平如掌，無諸草木、墻壁、瓦礫及以山川，清凈嚴飾。
爾時釋迦牟尼佛所放光明既遍其國，而彼大眾倍增歡喜。彼有菩薩，名止一切蓋——何故菩薩而受此名？若諸有情聞其名者，即能斷除諸障結縛，名止一切蓋——爾時止蓋菩薩乘佛光明，詣彼佛所，從蓮花下，偏袒右肩，右膝著地，合掌恭敬，而白佛言：「世尊！如是種種清凈光明、悅樂身心，從何而至？」
爾時蓮花眼如來告止蓋菩薩言：「善男子！西方去此佛剎過殑伽沙世界，有佛國土，名曰索訶，其
中有佛號釋迦牟尼如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。若諸有情聞彼佛名，于阿耨多羅三藐三菩提得不退轉，如是種種清凈光明，從彼如來之所現耳！其有眾生遇斯光者，身心悅樂。」
爾時止蓋菩薩白佛言：「世尊！以何因緣聞彼佛名，即于阿耨多羅三藐三菩提得不退轉？」
佛告止蓋菩薩：「善男子！由彼如來往昔修菩薩行時，發是誓願：『若我得成佛已，一切有情聞我名者，皆于阿耨多羅三藐三菩提得不退轉！』」
止蓋菩薩白其佛言：「世尊！若如是者，彼世界中諸有情等但聞佛名，皆于菩提不退轉耶？」
佛言：「不也！」
止蓋菩薩言：「世尊！彼諸眾生既已預聞彼佛名號，云何于中有退、不退？」
佛言：「善男子！但使得聞如來名號，皆與彼作不退因緣，是故亦名阿鞞跋致。善男子！譬如植種未經腐敗，至彼后時水、土和合。于意云何，如是種子名為生不？」
止蓋菩薩白其佛言：「世尊！如是種子無有損壞，若遇因緣而定得生。」
佛言：「善男子！如是，如是！彼諸眾生由聞佛名，必定當成阿鞞跋致，得授阿耨多羅三藐三菩提記。」
爾時止蓋菩薩白佛言：「世尊！我今欲往索訶世
【現代漢語翻譯】 現代漢語譯本：其中有佛號釋迦牟尼如來（Śākyamuni Tathāgata，能來），應（Arhat，阿羅漢）、正等覺（Samyak-saṃbuddha，完全覺悟者）、明行圓滿（Vidyā-caraṇa-saṃpanna，具有智慧和德行）、善逝（Sugata，善於逝世者）、世間解（Lokavid，瞭解世界者）、無上丈夫（Anuttara-puruṣa-damya-sārathi，無上的調御丈夫）、調御士（Purusa-damya-sarathi，調御者）、天人師（Śāsta deva-manusyānām，天人和人類的導師）、佛（Buddha，覺悟者）、薄伽梵（Bhagavat，世尊）。如果眾生聽聞那位佛的名號，對於阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）就能得到不退轉，像這樣種種清凈光明，是從那位如來那裡顯現出來的！如果有眾生遇到這種光明，身心就會感到喜悅安樂。
這時，止蓋菩薩（Śīlacchādanā Bodhisattva）問佛說：『世尊！因為什麼因緣，聽聞那位佛的名號，就能對於阿耨多羅三藐三菩提得到不退轉呢？』
佛告訴止蓋菩薩說：『善男子！因為那位如來過去修行菩薩道時，發下這樣的誓願：『如果我成就佛果，一切眾生聽聞我的名號，都能對於阿耨多羅三藐三菩提得到不退轉！』』
止蓋菩薩問佛說：『世尊！如果這樣的話，那個世界中的所有眾生只要聽聞佛的名號，都能對於菩提不退轉嗎？』
佛說：『不是的！』
止蓋菩薩說：『世尊！那些眾生既然已經預先聽聞那位佛的名號，為什麼其中有退轉和不退轉的呢？』
佛說：『善男子！只要能夠聽聞如來的名號，都與他們結下不退轉的因緣，所以也稱為阿鞞跋致（avaivartika，不退轉）。善男子！譬如種植種子，雖然未經腐敗，但等到後來水土和合。你認為怎麼樣，這樣的種子能叫做已經生長了嗎？』
止蓋菩薩問佛說：『世尊！這樣的種子沒有損壞，如果遇到因緣就必定能夠生長。』
佛說：『善男子！是的，是的！那些眾生因為聽聞佛的名號，必定會成就阿鞞跋致，得到阿耨多羅三藐三菩提的授記。』
這時，止蓋菩薩問佛說：『世尊！我現在想要前往索訶世界（Sahā world）。』
【English Translation】 English version: Therein are the Buddha's names: Śākyamuni Tathāgata (He who thus comes), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Endowed with knowledge and good conduct), Sugata (Well-Gone), Lokavid (Knower of the world), Anuttara-puruṣa-damya-sārathi (Unsurpassed trainer of those who can be trained), Purusa-damya-sarathi (Tamer of men), Śāsta deva-manusyānām (Teacher of gods and humans), Buddha (Enlightened One), Bhagavat (Blessed One). If sentient beings hear the name of that Buddha, they will attain non-retrogression from Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Such are the various pure lights manifested by that Tathāgata! Those beings who encounter this light will experience joy and happiness in body and mind.
At that time, Śīlacchādanā Bodhisattva (The Bodhisattva who covers with morality) said to the Buddha: 'World Honored One! By what cause and condition does hearing the name of that Buddha lead to non-retrogression from Anuttarā-samyak-saṃbodhi?'
The Buddha said to Śīlacchādanā Bodhisattva: 'Good man! Because that Tathāgata, in his past practice as a Bodhisattva, made this vow: 'If I attain Buddhahood, all sentient beings who hear my name will attain non-retrogression from Anuttarā-samyak-saṃbodhi!'
Śīlacchādanā Bodhisattva asked the Buddha: 'World Honored One! If that is the case, will all sentient beings in that world who merely hear the Buddha's name attain non-retrogression from Bodhi?'
The Buddha said: 'No!'
Śīlacchādanā Bodhisattva said: 'World Honored One! Since those beings have already heard the name of that Buddha, why are there those who regress and those who do not?'
The Buddha said: 'Good man! Merely hearing the name of the Tathāgata creates the cause and condition for non-retrogression for them; therefore, they are also called avaivartika (non-retrogressing). Good man! For example, planting a seed that has not yet decayed, and then later water and soil come together. What do you think? Can such a seed be called alive?'
Śīlacchādanā Bodhisattva asked the Buddha: 'World Honored One! Such a seed is not damaged, and if it encounters the right conditions, it will definitely grow.'
The Buddha said: 'Good man! So it is, so it is! Those beings, by hearing the Buddha's name, will certainly become avaivartika and receive the prediction of Anuttarā-samyak-saṃbodhi.'
At that time, Śīlacchādanā Bodhisattva said to the Buddha: 'World Honored One! I now wish to go to the Sahā world (Endurance world).'
界，禮拜釋迦牟尼如來、應、正等覺，承事供養，尊重讚歎，愿見聽許！」
爾時世尊告止蓋菩薩言：「善男子！汝欲往彼，今正是時。」
其諸菩薩又白佛言：「世尊！我亦欲往索訶世界，禮拜親覲、恭敬供養釋迦牟尼佛！」
爾時世尊告彼諸菩薩言：「善男子！汝若欲往，今正是時。汝等於彼國土莫生輕賤、放逸之心。所以者何？彼國有情多諸貪慾、瞋恚、愚癡，不敬沙門、婆羅門，造作非法，粗惡獷悷，矯詐輕險，貢高我慢，愛著慳吝，嫉妒懈怠，毀破禁戒，行諸不善，無量煩惱之所繫縛，而彼如來能于惡世教化有情。」
彼諸菩薩白其佛言：「世尊！釋迦牟尼如來甚為希有，能為難事！」
佛告諸菩薩：「如是，如是！如汝所說！于惡世中，若諸有情一彈指頃能生凈信，或持禁戒，或離慳貪，或起大悲，發阿耨多羅三藐三菩提心，過於清凈國土百千劫行。」
爾時止蓋菩薩及諸菩薩承佛教已，頂禮佛足，從本住處，將欲往詣索訶世界。為欲供養釋迦牟尼佛故，即以種種神通變化，示現寶樹、花樹、果樹、劫波樹等，皆以真金、琉璃、頗胝迦寶而嚴飾之，高廣微妙，枝條扶疏；或復示現種種衣服、嚴身之具、妙香寶蓋、諸天音樂如雲而下。現如是等無量變化，謂眾菩薩言
【現代漢語翻譯】 現代漢語譯本： 『（在）界（中），禮拜釋迦牟尼如來（Śākyamuni Tathāgata，能來），應（Arhat，值得供養的人），正等覺（Samyak-saṃbuddha，完全覺悟的人），承事供養，尊重讚歎，愿（您）允許（我們）去拜見！』
這時，世尊告訴止蓋菩薩（Śīlacchādanā Bodhisattva，戒覆菩薩）說：『善男子！你想要去那裡，現在正是時候。』
那些菩薩又對佛說：『世尊！我們也想去索訶世界（Sahā world，娑婆世界），禮拜親近、恭敬供養釋迦牟尼佛！』
這時，世尊告訴那些菩薩說：『善男子！你們如果想去，現在正是時候。你們在那個國土不要生起輕視、放逸之心。為什麼呢？因為那個國度的眾生多有貪慾、瞋恚、愚癡，不尊敬沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），造作非法之事，粗暴兇惡，狡詐輕浮，貢高我慢，貪愛吝嗇，嫉妒懈怠，毀壞禁戒，做各種不善之事，被無量煩惱所束縛，而那位如來能夠在惡劣的世間教化眾生。』
那些菩薩對佛說：『世尊！釋迦牟尼如來真是非常稀有，能夠做這樣困難的事情！』
佛告訴諸位菩薩：『是的，是的！正如你們所說！在惡劣的世間中，如果眾生在一彈指的時間裡能夠生起清凈的信心，或者持守禁戒，或者遠離慳貪，或者生起大悲心，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），勝過在清凈的國土修行百千劫。』
這時，止蓋菩薩以及諸位菩薩接受了佛的教誨后，頂禮佛足，從他們所居住的地方，將要前往索訶世界。爲了供養釋迦牟尼佛的緣故，就以種種神通變化，示現寶樹、花樹、果樹、劫波樹（kalpa-vṛkṣa，如意樹）等，都用真金、琉璃、頗胝迦寶（sphaṭika，水晶）來莊嚴裝飾，高大寬廣，精妙無比，枝條繁茂；或者又示現種種衣服、裝飾身體的用具、美妙的香寶蓋、諸天音樂如雲般降下。示現像這樣的無量變化，對眾菩薩說：
【English Translation】 English version: '(In the) realm, we bow to Śākyamuni Tathāgata (the Thus Come One, the Able One), Arhat (the Worthy One), Samyak-saṃbuddha (the Perfectly Enlightened One), attend to and make offerings, respect and praise. May (you) grant (us) permission to go and see!'
At that time, the World-Honored One said to Śīlacchādanā Bodhisattva (the Bodhisattva Who Covers with Precepts): 'Good man! If you wish to go there, now is the right time.'
Those Bodhisattvas then said to the Buddha: 'World-Honored One! We also wish to go to the Sahā world (the world of endurance), to bow, draw near, respectfully make offerings to Śākyamuni Buddha!'
At that time, the World-Honored One said to those Bodhisattvas: 'Good men! If you wish to go, now is the right time. In that land, do not give rise to thoughts of contempt or negligence. Why? Because the sentient beings in that land have much greed, hatred, and delusion; they do not respect Śrāmaṇas (ascetics) or Brāhmaṇas (priests); they commit unlawful acts, are coarse and fierce, deceitful and frivolous, arrogant and conceited, attached and stingy, jealous and lazy, break precepts, engage in all kinds of unwholesome deeds, and are bound by countless afflictions. Yet that Tathāgata is able to teach sentient beings in an evil world.'
Those Bodhisattvas said to the Buddha: 'World-Honored One! Śākyamuni Tathāgata is truly rare, able to do such difficult things!'
The Buddha told the Bodhisattvas: 'It is so, it is so! Just as you say! In an evil world, if sentient beings can generate pure faith for the space of a finger-snap, or uphold precepts, or renounce stinginess, or arouse great compassion, or generate the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, perfect, and complete enlightenment), it surpasses practicing for hundreds of thousands of kalpas in a pure land.'
At that time, Śīlacchādanā Bodhisattva and the other Bodhisattvas, having received the Buddha's teaching, bowed at the Buddha's feet and, from their dwelling place, were about to go to the Sahā world. For the sake of making offerings to Śākyamuni Buddha, they manifested various supernatural transformations, displaying jeweled trees, flower trees, fruit trees, kalpa-vṛkṣas (wish-fulfilling trees), etc., all adorned with true gold, lapis lazuli, and sphaṭika (crystal) jewels, tall and wide, exquisite and wonderful, with luxuriant branches; or they manifested various kinds of clothing, adornments for the body, wonderful fragrant jeweled canopies, and heavenly music descending like clouds. Manifesting such immeasurable transformations, they said to the assembly of Bodhisattvas:
：「諸仁者！彼索訶世界多諸苦惱，汝等各現神變，令彼有情獲最勝樂！」
時諸菩薩皆曰：「唯然！」
爾時止蓋菩薩及諸菩薩身出種種清凈光明，其光遍滿三千大千世界，其中所有地獄、傍生、琰魔鬼界，蒙光觸身，皆得離苦，悉獲安樂，慈心相向，遠離貪瞋，如父母想。又於世界闇冥之中，日、月光明所不能及，而皆大明，各得相見。威光照耀充滿世界，所有諸山——鐵圍山、大鐵圍山、目真鄰陀山、摩訶目真鄰陀山並余黑山——上至梵世，下至阿鼻地獄，靡不周遍。威光至處，一切有情，求食得食，求衣得衣；求乘得乘，求財得財；盲者得視，聾者得聞；狂者正念，苦者得樂；懷孕之者，自然平安。
爾時止蓋菩薩與諸菩薩到索訶世界已，詣伽耶山。以諸菩薩威神力故，三千大千世界寶網彌覆，莊嚴顯現。于虛空中遍佈大云，雨天妙蓮花、雜花、妙果，或雨天花鬘、好香、末香、袈裟、衣服、珠蓋、幢幡。現如是等種種供具之時，索訶世界一切有情，皆得最上無量快樂。爾時伽耶山頂及諸方國所有株杌、一切叢林，由菩薩威神力故悉不復現。又復顯示一切寶樹、花樹、果樹、栴檀、沉水、劫波樹等，枝葉、花果次第莊嚴，甚可愛樂，于虛空中奏天伎樂，供養讚歎。
爾時止蓋菩薩摩
【現代漢語翻譯】 現代漢語譯本： 『諸位仁者！那索訶世界（Saha world，指我們所居住的這個充滿苦難的世界）充滿各種苦惱，你們各自展現神通變化，讓那裡的眾生獲得最殊勝的快樂！』 當時，眾菩薩都說：『遵命！』 這時，止蓋菩薩（Stopping Cover Bodhisattva）以及其他菩薩們身上發出各種清凈的光明，這些光明遍滿三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個巨大世界體系），其中所有地獄、傍生（animals，指畜生道）、琰魔鬼界（Yama's realm，指餓鬼道），蒙受光明觸及身體，都得以脫離痛苦，全部獲得安樂，以慈悲之心互相看待，遠離貪婪和嗔恨，如同看待父母一般。又在世界黑暗之處，太陽、月亮的光明無法照到的地方，都變得非常明亮，彼此都能看見。威嚴的光芒照耀充滿整個世界，所有山脈——鐵圍山（Iron Ring Mountains）、大鐵圍山（Great Iron Ring Mountains）、目真鄰陀山（Mucilinda Mountain）、摩訶目真鄰陀山（Mahamucilinda Mountain）以及其他黑山——上至梵世（Brahma-loka，色界天的最高層），下至阿鼻地獄（Avici hell，八大地獄的最底層），沒有哪個地方不被照遍。威光到達之處，一切眾生，求食的得到食物，求衣的得到衣服；求車乘的得到車乘，求錢財的得到錢財；瞎子能夠看見，聾子能夠聽見；瘋癲的人恢復正念，受苦的人得到快樂；懷孕的人，自然平安。 這時，止蓋菩薩與眾菩薩到達索訶世界后，前往伽耶山（Gaya Mountain）。由於眾菩薩的威神力，三千大千世界被寶網覆蓋，莊嚴地顯現出來。在虛空中遍佈大云，降下天上的美妙蓮花、雜花、妙果，或者降下天上的花鬘、好香、末香、袈裟、衣服、珠蓋、幢幡。顯現出如此等等各種供養之物的時候，索訶世界的一切眾生，都得到最上無量的快樂。當時，伽耶山頂以及各個地方國家所有的樹樁、一切叢林，由於菩薩的威神力都不再顯現。又顯示出一切寶樹、花樹、果樹、栴檀（sandalwood）、沉水（agarwood）、劫波樹（kalpa tree）等，枝葉、花果次第莊嚴，非常可愛，在虛空中演奏天上的音樂，供養讚歎。 這時，止蓋菩薩摩訶薩（Stopping Cover Bodhisattva-Mahasattva）...
【English Translation】 English version: 『Virtuous ones! This Saha world (Saha world, referring to the world we live in, full of suffering) is full of various afflictions. May each of you manifest your divine powers and transformations, so that the sentient beings there may obtain the most supreme bliss!』 At that time, all the Bodhisattvas said, 『As you command!』 Then, the Stopping Cover Bodhisattva and the other Bodhisattvas emitted various pure lights from their bodies. These lights filled the three thousand great thousand worlds (three thousand great thousand worlds, a vast world system in Buddhist cosmology). All beings in the hells, the realm of animals (animals, referring to the animal realm), and Yama's realm (Yama's realm, referring to the realm of hungry ghosts), who were touched by the light, were freed from suffering and obtained peace and happiness. They regarded each other with compassion, free from greed and hatred, as if they were looking at their parents. Moreover, in the dark places of the world, where the light of the sun and moon could not reach, everything became bright, and they could see each other. The majestic light illuminated and filled the entire world. All the mountains—Iron Ring Mountains, Great Iron Ring Mountains, Mucilinda Mountain, Mahamucilinda Mountain, and other black mountains—from the Brahma-loka (Brahma-loka, the highest level of the Form Realm heavens) above to the Avici hell (Avici hell, the lowest level of the eight great hells) below, were pervaded without exception. Wherever the majestic light reached, all sentient beings who sought food obtained food, those who sought clothing obtained clothing; those who sought vehicles obtained vehicles, those who sought wealth obtained wealth; the blind could see, the deaf could hear; the insane regained their right mindfulness, the suffering obtained happiness; and pregnant women were naturally safe and peaceful. Then, the Stopping Cover Bodhisattva and the other Bodhisattvas, having arrived in the Saha world, went to Gaya Mountain. Due to the majestic power of the Bodhisattvas, the three thousand great thousand worlds were covered with jeweled nets, appearing adorned and magnificent. Great clouds spread throughout the sky, raining down celestial wonderful lotuses, various flowers, and wonderful fruits, or raining down celestial flower garlands, fine incense, powdered incense, kasayas (robes), clothing, jeweled canopies, banners, and streamers. When such various offerings appeared, all sentient beings in the Saha world obtained the most supreme and immeasurable happiness. At that time, all the stumps and all the thickets on the summit of Gaya Mountain and in all the countries in every direction disappeared due to the majestic power of the Bodhisattvas. Moreover, all the jeweled trees, flower trees, fruit trees, sandalwood (sandalwood), agarwood (agarwood), kalpa trees (kalpa tree), and so on, were displayed, with their branches, leaves, flowers, and fruits arranged in order, adorned and delightful. Celestial music was played in the sky, offering praise and adoration. At that time, the Stopping Cover Bodhisattva-Mahasattva...
訶薩即從坐起，偏袒右肩，右膝著地，向佛合掌恭敬而白佛言：「世尊！我欲少問如來、應、正等覺，唯愿聽許！」
佛告止蓋菩薩言：「善男子！隨汝所問，當爲汝說，一切如來皆同許可。今汝應當善自攝心！」
止蓋菩薩聞佛許已，白佛言：「世尊！云何菩薩得施圓滿？云何凈戒圓滿？云何住忍圓滿？云何精進圓滿？云何靜慮圓滿？云何般若圓滿？云何方便善巧圓滿？云何大愿圓滿？云何勝力圓滿？云何得智圓滿？世尊！諸菩薩云何等於地？云何等於水？云何等於火？云何等於風？云何等於空？云何得如月？云何得如日？云何如師子？云何善調伏？云何性寂靜？云何如蓮花？云何廣大心？云何清凈心？云何無猶豫心？云何而得智慧如海？云何而得微妙智善巧？云何成就應理辯才？云何而得解脫辯才？云何而得清凈辯才？云何能令一切眾生歡喜滿足？云何言說令他信受？云何名為能說法者？云何而得隨順法行？云何而得諸法善巧？云何而得法界善巧？云何行於空？云何行無相？云何行無愿？云何得慈自性？云何得悲自性？云何得喜行？云何得舍行？云何能得遊戲神通？云何能得離八無暇？云何住菩提心而不退轉？云何而得宿住智通？云何而得近善知識？云何而得遠離惡知識？云何證得如來法身？云何修
【現代漢語翻譯】 現代漢語譯本：訶薩（菩薩名）立即從座位上起身，袒露右肩，右膝跪地，面向佛陀合掌恭敬地說：「世尊！我想要向如來、應供、正等覺（佛的稱號）請教一些問題，希望您能允許！」 佛告訴止蓋菩薩（菩薩名）說：「善男子！你可以隨意提問，我將為你解答，一切如來都會同意。現在你應該好好地收攝你的心念！」 止蓋菩薩聽了佛的允許后，對佛說：「世尊！菩薩如何才能獲得佈施的圓滿？如何才能獲得凈戒的圓滿？如何才能安住于忍辱的圓滿？如何才能獲得精進的圓滿？如何才能獲得禪定的圓滿？如何才能獲得般若（智慧）的圓滿？如何才能獲得方便善巧的圓滿？如何才能獲得大愿的圓滿？如何才能獲得殊勝力量的圓滿？如何才能獲得智慧的圓滿？世尊！諸位菩薩如何才能等同於地？如何才能等同於水？如何才能等同於火？如何才能等同於風？如何才能等同於空？如何才能像月亮一樣？如何才能像太陽一樣？如何才能像獅子一樣？如何才能善於調伏（煩惱）？如何才能本性寂靜？如何才能像蓮花一樣？如何才能擁有廣大的心？如何才能擁有清凈的心？如何才能擁有沒有猶豫的心？如何才能獲得像大海一樣的智慧？如何才能獲得微妙的智慧善巧？如何才能成就合乎道理的辯才？如何才能獲得解脫的辯才？如何才能獲得清凈的辯才？如何才能使一切眾生歡喜滿足？如何才能使言說令人信服接受？如何才能被稱為能說法者？如何才能獲得隨順佛法的行為？如何才能獲得諸法的善巧？如何才能獲得法界的善巧？如何才能行於空性？如何才能行於無相？如何才能行於無愿？如何才能獲得慈愛的自性？如何才能獲得悲憫的自性？如何才能獲得喜悅的修行？如何才能獲得捨棄的修行？如何才能獲得遊戲神通？如何才能脫離八種沒有空閑修行的狀態？如何才能安住于菩提心而不退轉？如何才能獲得宿命通？如何才能親近善知識？如何才能遠離惡知識？如何才能證得如來的法身？如何修持……
【English Translation】 English version: Then Kesa (name of a Bodhisattva) immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined respectfully, said to the Buddha: 'World Honored One! I wish to ask the Tathagata (one of Buddha's titles), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one) a few questions; may you please grant me permission!' The Buddha said to Zhigai Bodhisattva (name of a Bodhisattva): 'Good man! Ask whatever you wish; I will explain it to you. All Tathagatas will agree. Now you should carefully collect your mind!' Having heard the Buddha's permission, Zhigai Bodhisattva said to the Buddha: 'World Honored One! How does a Bodhisattva attain the perfection of giving (dana paramita)? How does one attain the perfection of pure precepts (sila paramita)? How does one abide in the perfection of patience (kshanti paramita)? How does one attain the perfection of diligence (virya paramita)? How does one attain the perfection of meditation (dhyana paramita)? How does one attain the perfection of wisdom (prajna paramita)? How does one attain the perfection of skillful means (upaya-kausalya paramita)? How does one attain the perfection of great vows (pranidhana paramita)? How does one attain the perfection of supreme power (bala paramita)? How does one attain the perfection of knowledge (jnana paramita)? World Honored One! How are Bodhisattvas equal to earth? How are they equal to water? How are they equal to fire? How are they equal to wind? How are they equal to space? How do they become like the moon? How do they become like the sun? How do they become like a lion? How do they become well-tamed? How does one's nature become tranquil? How does one become like a lotus flower? How does one attain a vast mind? How does one attain a pure mind? How does one attain a mind without hesitation? How does one obtain wisdom like the sea? How does one obtain subtle and skillful wisdom? How does one achieve reasonable eloquence? How does one obtain liberating eloquence? How does one obtain pure eloquence? How can one make all sentient beings happy and satisfied? How can one's speech be believed and accepted by others? What is called a Dharma speaker? How does one attain conduct in accordance with the Dharma? How does one attain skill in all Dharmas? How does one attain skill in the Dharma realm? How does one walk in emptiness (sunyata)? How does one walk in the absence of characteristics (animitta)? How does one walk in the absence of wishes (apranihita)? How does one attain the nature of loving-kindness (maitri)? How does one attain the nature of compassion (karuna)? How does one attain the practice of joy (mudita)? How does one attain the practice of equanimity (upeksa)? How can one attain the play of supernatural powers (abhijna)? How can one be free from the eight unfavorable conditions (for Dharma practice)? How does one abide in the Bodhi-mind (mind of enlightenment) without regressing? How does one attain the knowledge of past lives (purva-nivasânusmriti)? How does one get close to good spiritual friends (kalyana-mitra)? How does one stay away from bad spiritual friends? How does one realize the Dharmakaya (Dharma body) of the Tathagata? How to cultivate...'
得金剛之身？云何而得為大商主？云何于道而得善巧？云何演說得不顛倒？云何常得諸三摩呬多？云何菩薩受糞掃衣？云何而得受用三衣？云何而得不隨他行？云何常乞食？云何得一坐？云何得一食？云何得阿蘭若？云何得樹下坐？云何露地坐？云何冢間住？云何得常坐？云何隨敷坐？云何修瑜伽者？云何能持素怛纜藏？云何能持毗奈耶藏？云何而得軌則所行境界具足威儀？云何得離慳吝、嫉妒？云何於一切有情得平等心？云何得善巧供養如來？云何降伏我慢？云何多凈信？云何於世俗而得善巧？云何于勝義而得善巧？云何深入緣起善巧？云何自了知？云何能知於世？云何得生清凈佛土？云何得處胎塵垢無染？云何樂出家？云何得凈命？云何無疲倦？云何奉順如來教敕，常不違越？云何和顏微笑，永無顰蹙？云何具足多聞總持？云何善巧攝受正法？云何為法王子？云何而得釋、梵、護世之所隨從？云何了他意樂、隨眠？云何成熟有情善巧？云何得隨順住？云何共安隱住？云何而得攝事善巧？云何成就相好端嚴？云何而得依止所作？云何而得如藥樹王？云何精勤修福德業？云何修證變化善巧？云何速證無上菩提？」
爾時世尊告止蓋菩薩言：「善男子！善哉，善哉！汝為利益無量有情故，為安樂無量有情故，為哀
【現代漢語翻譯】 如何獲得金剛之身？如何才能成為偉大的商主？如何在修行道路上獲得善巧方便？如何演說佛法才能不顛倒錯亂？如何才能恒常處於各種三摩地（Samadhi，禪定）之中？菩薩如何才能受持糞掃衣？如何才能獲得並受用三衣？如何才能不隨順他人而行？如何才能恒常乞食？如何才能做到一坐食？如何才能做到只吃一餐？如何才能安住于阿蘭若（Aranya，寂靜處）？如何才能在樹下禪坐？如何才能在露天禪坐？如何才能居住在墳墓之間？如何才能恒常禪坐？如何才能隨處安坐？如何才是修習瑜伽（Yoga）的人？如何才能受持素怛纜藏（Sutrantika，經藏）？如何才能受持毗奈耶藏（Vinaya，律藏）？如何才能在行為舉止上具足威儀，符合軌則？如何才能遠離慳吝和嫉妒？如何才能對一切有情眾生生起平等心？如何才能善巧地供養如來？如何才能降伏我慢之心？如何才能增長清凈的信心？如何才能在世俗諦上獲得善巧？如何才能在勝義諦上獲得善巧？如何才能深入瞭解緣起法？如何才能自我了知？如何才能瞭解世間的一切？如何才能往生清凈的佛土？如何才能在處胎時不受塵垢污染？如何才能樂於出家？如何才能獲得清凈的生命？如何才能不感到疲倦？如何才能奉行順從如來的教誨，永不違背？如何才能面帶和藹的微笑，永遠沒有愁眉苦臉？如何才能具足廣博的聞法和總持（Dharani，記憶力）？如何才能善巧地攝受正法？如何才能成為佛的法王子？如何才能得到釋天（釋迦提婆，Śakra）、梵天（梵摩，Brahmā）和護世天神的隨從？如何才能瞭解他人的意樂和隨眠（煩惱的潛在傾向）？如何才能善巧地成熟有情眾生？如何才能獲得隨順而住的境界？如何才能共同安穩地居住？如何才能獲得處理事務的善巧？如何才能成就相好莊嚴的身相？如何才能獲得依止而行？如何才能成為如藥樹王一般的存在？如何才能精勤地修習福德之業？如何才能修證變化神通的善巧？如何才能迅速證得無上菩提？」 當時，世尊告訴止蓋菩薩說：「善男子！太好了，太好了！你爲了利益無量有情眾生，爲了安樂無量有情眾生，爲了哀憫
【English Translation】 How to obtain the Vajra body? How to become a great merchant leader? How to gain skillful means on the path to enlightenment? How to expound the Dharma without distortion? How to constantly abide in various Samadhis (meditative states)? How does a Bodhisattva receive and wear discarded rags? How to obtain and use the three robes? How to avoid following others' ways? How to constantly practice alms-begging? How to achieve eating only one sitting? How to achieve eating only one meal a day? How to dwell in Aranya (secluded places)? How to sit under a tree? How to sit in the open air? How to dwell among tombs? How to constantly sit in meditation? How to sit on any available seat? Who is a practitioner of Yoga? How to uphold the Sutrantika (the collection of Sutras)? How to uphold the Vinaya (the collection of monastic rules)? How to have dignified conduct and behavior that is in accordance with the rules? How to be free from stinginess and jealousy? How to develop equanimity towards all sentient beings? How to skillfully make offerings to the Tathagata? How to subdue arrogance? How to increase pure faith? How to be skillful in worldly matters? How to be skillful in ultimate truth? How to deeply understand the skillful means of dependent origination? How to have self-realization? How to understand the world? How to be born in a pure Buddha-land? How to remain undefiled by the impurities of the womb? How to delight in renunciation? How to obtain a pure life? How to be without weariness? How to follow the teachings of the Tathagata and never transgress them? How to always have a kind smile and never frown? How to possess vast learning and Dharani (retentive memory)? How to skillfully embrace the true Dharma? How to become a Dharma prince of the Buddha? How to be followed by Śakra (Lord of the Devas), Brahmā (the creator god), and the guardians of the world? How to understand the intentions and latent tendencies of others? How to skillfully mature sentient beings? How to attain abiding in accordance with the Dharma? How to dwell together in peace? How to gain skill in managing affairs? How to achieve a body adorned with excellent marks and characteristics? How to obtain a basis for action? How to become like the king of medicinal trees? How to diligently cultivate meritorious deeds? How to skillfully cultivate and realize miraculous powers? How to quickly attain unsurpassed Bodhi (enlightenment)?' At that time, the World Honored One said to the Bodhisattva Zhigai: 'Good man! Excellent, excellent! For the benefit of immeasurable sentient beings, for the happiness of immeasurable sentient beings, for the compassion of
愍一切世間故，問如是義！諦聽，諦聽，善思念之！當爲汝說。」
爾時止蓋菩薩聞是語已白佛言：「唯然，世尊！愿樂欲聞！」
佛言：「善男子！有十種法，諸菩薩摩訶薩若能成就，即得施波羅蜜多。何等為十？一者、成就法施；二者、成就無畏施；三者、成就財施；四者、成就無悕望施；五者、成就慈愍施；六者、成就不輕慢施；七者、成就恭敬施；八者、成就供養施；九者、成就無所依施；十者、成就清凈施。
「善男子！云何菩薩成就法施？所謂攝受正法，受持讀誦，無所悕求。不為利養恭敬故，不為名聞勝他故，唯為一切苦惱有情令罪銷滅，演說妙法，無所悕望。如為王、王子及旃陀羅子演說妙法心尚無二，況為一切大眾說法心不平等！雖復行施而不恃此，心生我慢。善男子！是名菩薩成就法施。
「善男子！云何菩薩成就無畏施？所謂菩薩自舍離科罰及一切器仗，亦教他學舍離科罰及一切器仗。又復觀察一切有情如父母想，如男女想，如親屬想。何故菩薩作如是念？如佛所說：『一切眾生未有不曾為我父母、男女眷屬！于微細蟲猶割身肉而佈施之，何況廣大有情而令驚怖！』是名菩薩成就無畏施。
「善男子！云何菩薩成就財施？所謂菩薩觀見一切有情造極惡業，施財
【現代漢語翻譯】 現代漢語譯本：『爲了憐憫一切世間，所以才問這樣的道理！仔細聽，仔細聽，好好地思考！我將為你們解說。』 當時，止蓋菩薩（Boddhisattva』s name）聽了這話后對佛說：『是的，世尊！我非常樂意聽！』 佛說：『善男子！有十種法，諸位菩薩摩訶薩（Great Bodhisattva）如果能夠成就，就能得到施波羅蜜多（Dāna pāramitā，Perfection of Giving）。是哪十種呢？一是成就法施（Dharma-dāna，Giving of the Dharma）；二是成就無畏施（Abhaya-dāna，Giving of Fearlessness）；三是成就財施（Āmiṣa-dāna，Giving of Material Goods）；四是成就無希求施（Giving without Expectation）；五是成就慈愍施（Giving with Loving-kindness and Compassion）；六是成就不輕慢施（Giving without Disdain）；七是成就恭敬施（Giving with Respect）；八是成就供養施（Giving of Offerings）；九是成就無所依施（Giving without Attachment）；十是成就清凈施（Giving with Purity）。』 『善男子！菩薩如何成就法施呢？就是攝取正法，受持讀誦，沒有絲毫的希求。不爲了利養恭敬的緣故，不爲了名聞勝過他人的緣故，只是爲了讓一切受苦惱的有情眾生罪業消滅，演說微妙的佛法，沒有絲毫的希求。如同為國王、王子乃至旃陀羅（Caṇḍāla，Outcaste）的兒子演說妙法，心中尚且沒有分別，更何況為一切大眾說法，心中不會不平等！即使施行佈施，也不因此而自恃，心中生起我慢。善男子！這叫做菩薩成就法施。』 『善男子！菩薩如何成就無畏施呢？就是菩薩自己捨棄科罰以及一切兵器，也教導他人學習捨棄科罰以及一切兵器。並且觀察一切有情眾生，如同父母想，如同男女想，如同親屬想。為什麼菩薩要作這樣的念想呢？如同佛所說：『一切眾生沒有不曾做過我的父母、男女眷屬的！對於微小的蟲子，尚且願意割下身上的肉來佈施給它們，更何況是廣大的有情眾生，怎麼能讓他們驚慌害怕呢！』這叫做菩薩成就無畏施。 『善男子！菩薩如何成就財施呢？就是菩薩看到一切有情眾生造作極惡的惡業，佈施財物』
【English Translation】 English version: 『Out of compassion for all beings in the world, I ask about this meaning! Listen carefully, listen carefully, and contemplate it well! I will explain it to you.』 At that time, the Bodhisattva Stop-Cover (Boddhisattva』s name) , having heard these words, said to the Buddha: 『Yes, World Honored One! I am eager to hear!』 The Buddha said: 『Good man! There are ten kinds of practices that, if a Bodhisattva-Mahasattva (Great Bodhisattva) can accomplish, they will attain the Dāna pāramitā (Perfection of Giving). What are these ten? First, accomplishing Dharma-dāna (Giving of the Dharma); second, accomplishing Abhaya-dāna (Giving of Fearlessness); third, accomplishing Āmiṣa-dāna (Giving of Material Goods); fourth, accomplishing giving without expectation (Giving without Expectation); fifth, accomplishing giving with loving-kindness and compassion (Giving with Loving-kindness and Compassion); sixth, accomplishing giving without disdain (Giving without Disdain); seventh, accomplishing giving with respect (Giving with Respect); eighth, accomplishing giving of offerings (Giving of Offerings); ninth, accomplishing giving without attachment (Giving without Attachment); tenth, accomplishing giving with purity (Giving with Purity).』 『Good man! How does a Bodhisattva accomplish Dharma-dāna? It means embracing the true Dharma, upholding, reciting, and studying it without any seeking. Not for the sake of gain and respect, not for the sake of fame and surpassing others, but only to enable all suffering sentient beings to eliminate their sins, expounding the wonderful Dharma without any expectation. Just as when expounding the wonderful Dharma for a king, a prince, or even the son of a Caṇḍāla (Outcaste), there is no discrimination in the mind, how much more so when speaking the Dharma for all the masses, the mind will not be unequal! Even when practicing giving, one does not rely on it, giving rise to arrogance in the mind. Good man! This is called a Bodhisattva accomplishing Dharma-dāna.』 『Good man! How does a Bodhisattva accomplish Abhaya-dāna? It means that the Bodhisattva himself abandons punishments and all weapons, and also teaches others to learn to abandon punishments and all weapons. Furthermore, he observes all sentient beings as if they were his parents, as if they were his sons and daughters, as if they were his relatives. Why does the Bodhisattva make such thoughts? As the Buddha said: 『There is no sentient being who has not been my parents, sons, daughters, and relatives! Even for tiny insects, I would be willing to cut off my own flesh to give to them, how much more so for vast sentient beings, how could I cause them to be frightened!』 This is called a Bodhisattva accomplishing Abhaya-dāna.』 『Good man! How does a Bodhisattva accomplish Āmiṣa-dāna? It means that the Bodhisattva sees all sentient beings creating extremely evil karma, and gives material goods』
攝取，令彼遠離所作惡業，安置善處。復起思惟：『佛說：「佈施是菩薩菩提。由佈施故，得斷三種不善之法，所謂慳吝、嫉妒、惡思。」是故我應學于如來，隨所有財常行佈施。雖復施與，不起慢心。』是名菩薩成就財施。
「善男子！云何菩薩成就不悕望施？所謂佈施終不為自身故，不為財物故，不為眷屬故，不為利養故。然諸菩薩行佈施時，其心清凈，由是因緣遠離一切希望、報恩而行佈施。是名菩薩成就不希望施。
「善男子！云何菩薩成就慈愍施？所謂菩薩見諸有情受于苦惱、飢渴、貧露、衣服、垢弊，孤獨無怙、無所依止，遠離福業、無所趣向，由此菩薩作是思惟，起慈愍心：『我為利益彼有情故，發阿耨多羅三藐三菩提心，此諸有情受于苦惱，無歸、無怙、無所依處，流轉生死。我當何時為諸有情為歸、為怙、為所依處？』由是菩薩慈愍纏心，于常常時、于恒恒時，隨所有物施彼有情。雖有饒益眾生善根，終不恃此起于高慢。是名菩薩成就慈愍施。
「善男子！云何菩薩成就不輕慢施？所謂施時，終不棄擲、輕欺而與；曾無瞋嫌、要頡之意；不恃富貴、自在慠慢；非求多聞、名稱憍逸。所施與時，歡喜恭敬，尊重讚歎，自手授與。是名菩薩成就不輕慢施。
「善男子！云何菩
【現代漢語翻譯】 現代漢語譯本：攝取他們，使他們遠離所造的惡業，安置在善處。又開始思考：『佛陀說：「佈施是菩薩的菩提（覺悟）。由於佈施的緣故，能夠斷除三種不善之法，即慳吝、嫉妒、惡思。」因此我應當學習如來（佛陀），隨自己所有的財物經常行佈施。即使佈施了，也不生起傲慢之心。』這叫做菩薩成就財施。
『善男子！什麼是菩薩成就不希求果報的佈施？就是說佈施始終不是爲了自身，不是爲了財物，不是爲了眷屬，不是爲了利益供養。然而諸位菩薩在行佈施時，內心清凈，因為這樣的因緣，遠離一切希望、報恩而行佈施。這叫做菩薩成就了不希望果報的佈施。』
『善男子！什麼是菩薩成就慈悲憐憫的佈施？就是說菩薩見到各種有情（眾生）遭受苦惱、飢渴、貧窮裸露、衣物破舊，孤獨無助、沒有依靠，遠離福德善業、沒有歸宿，因此菩薩這樣思考，生起慈悲憐憫之心：『爲了利益這些有情，我發阿耨多羅三藐三菩提心（無上正等正覺之心），這些有情遭受苦惱，沒有歸宿、沒有依靠、沒有依止之處，在生死中流轉。我應當何時才能為這些有情成為歸宿、成為依靠、成為依止之處？』由於這樣，菩薩以慈悲憐憫之心纏繞，在任何時候、在任何情況下，都隨自己所有的財物佈施給這些有情。即使對眾生有饒益的善根，也始終不依仗這些而生起高慢之心。這叫做菩薩成就慈悲憐憫的佈施。』
『善男子！什麼是菩薩成就不輕慢的佈施？就是說佈施的時候，始終不丟棄、輕視、欺騙地給予；從來沒有嗔恨嫌棄、強迫索取的意思；不依仗富貴、自在而傲慢；不因為追求博學多聞、名聲而驕傲放縱。在佈施給予的時候，歡喜恭敬，尊重讚歎，親自用手給予。這叫做菩薩成就不輕慢的佈施。』
『善男子！什麼是菩薩成就……』
【English Translation】 English version: Taking them in, causing them to be far from the evil deeds they have done, and placing them in good places. Again, contemplating: 'The Buddha said, "Giving is the Bodhi (Enlightenment) of a Bodhisattva. Because of giving, one can cut off the three unwholesome dharmas, namely stinginess, jealousy, and evil thoughts." Therefore, I should learn from the Tathagata (Buddha), and constantly practice giving with whatever wealth I have. Even if I give, I will not give rise to arrogance.' This is called a Bodhisattva accomplishing the giving of wealth.
'Good man! What is it that a Bodhisattva accomplishes by giving without hope of reward? It means that giving is never for oneself, not for wealth, not for family, not for profit and offerings. However, when the Bodhisattvas practice giving, their minds are pure, and because of this cause, they give without any hope or repayment of kindness. This is called a Bodhisattva accomplishing giving without hope of reward.'
'Good man! What is it that a Bodhisattva accomplishes by giving with compassion? It means that when a Bodhisattva sees sentient beings suffering from distress, hunger, thirst, poverty, nakedness, tattered clothes, loneliness, helplessness, no refuge, far from meritorious deeds, and nowhere to turn, the Bodhisattva thinks like this, and gives rise to compassion: 'For the benefit of these sentient beings, I have generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete and perfect enlightenment). These sentient beings are suffering, without refuge, without help, without a place to rely on, and are transmigrating in samsara (the cycle of birth and death). When will I be able to become a refuge, a help, and a place of reliance for these sentient beings?' Because of this, the Bodhisattva is bound by compassion, and at all times, in all circumstances, gives whatever they have to those sentient beings. Even if there are beneficial roots of goodness for sentient beings, they never rely on these to give rise to arrogance. This is called a Bodhisattva accomplishing giving with compassion.'
'Good man! What is it that a Bodhisattva accomplishes by giving without contempt? It means that when giving, one never throws away, belittles, or deceives; there is never any intention of anger, dislike, or coercion; one does not rely on wealth, freedom, or arrogance; one does not become arrogant or indulgent in the pursuit of learning and fame. When giving, one gives with joy, respect, reverence, and praise, and gives with one's own hands. This is called a Bodhisattva accomplishing giving without contempt.'
'Good man! What is it that a Bodhisattva accomplishes by...'
薩成就恭敬施？所謂菩薩見阿遮利耶、鄔波馱耶及修梵行所有尊者，恭敬頂禮，問訊起居，但是所作種種善根，愿我同作所作成就。是名菩薩成就恭敬施。
「善男子！云何菩薩成就供養施？所謂菩薩供養三寶。云何供養佛？謂于如來制多之中，若花、若香、若散、若燒及涂掃地，若制多破壞，應當修理，是名菩薩善供養佛。云何供養法？謂諸菩薩聽聞正法，若書寫、受持、讀誦、通利、思惟、修習，不顛倒思惟、不顛倒修習，是名菩薩善供養法。云何供養僧？謂供給衣服、飲食、臥具、湯藥，下至水器，眾具皆足，是名菩薩善供養僧。如是供養佛、法、僧時，是名菩薩成就供養施。
「善男子！云何菩薩成就無所依施？所謂菩薩行佈施時，終不為求天王位果及生余天，亦不求人王及小王等，是名菩薩成就無所依施。
「善男子！云何菩薩成就清凈施？所謂菩薩行施之時，觀察施物及能、所施皆非實有，離諸障礙、貪染、過患，是名菩薩成就清凈施。
「善男子！若能成就此十種法，是名菩薩成就施波羅蜜多。
「複次，善男子！菩薩成就十種法，即能圓滿戒波羅蜜多。何等為十？一者、守護波羅提木叉律儀；二者、守護菩薩凈戒律儀；三者、遠離一切熱惱；四者、遠離不如理思惟；
【現代漢語翻譯】 現代漢語譯本： 什麼是菩薩成就恭敬施？ 菩薩見到阿遮利耶（Achariya，導師）、鄔波馱耶（Upadhaya，親教師）以及所有修梵行的尊者，恭敬頂禮，問訊起居，並且對於他們所作的種種善根，發願說：『愿我與他們一同成就這些善根。』 這就叫做菩薩成就恭敬施。
『善男子！什麼是菩薩成就供養施？ 菩薩供養三寶。 什麼是供養佛？ 就是在如來制多（chaitya，佛塔）之中，無論是獻花、焚香、散香、燒香，還是涂掃地面，如果制多破損，就應當修理。 這就叫做菩薩善於供養佛。 什麼是供養法？ 就是諸位菩薩聽聞正法，或者書寫、受持、讀誦、通達義理、思惟、修習，不顛倒地思惟，不顛倒地修習。 這就叫做菩薩善於供養法。 什麼是供養僧？ 就是供給衣服、飲食、臥具、湯藥，乃至水器等各種資具都充足。 這就叫做菩薩善於供養僧。 像這樣供養佛、法、僧時，就叫做菩薩成就供養施。
『善男子！什麼是菩薩成就無所依施？ 菩薩在行佈施時，始終不爲了求得天王之位或者轉生到其他天界，也不求人王以及小王等等的果報。 這就叫做菩薩成就無所依施。
『善男子！什麼是菩薩成就清凈施？ 菩薩在行佈施的時候，觀察佈施的物品以及能施者和所施的對象，都並非真實存在，遠離各種障礙、貪染和過患。 這就叫做菩薩成就清凈施。
『善男子！如果能夠成就這十種法，就叫做菩薩成就施波羅蜜多（dāna-pāramitā，佈施到彼岸）。』
『再者，善男子！菩薩成就十種法，就能圓滿戒波羅蜜多（śīla-pāramitā，持戒到彼岸）。 哪十種法呢？ 一是、守護波羅提木叉（prātimokṣa，別解脫戒）律儀；二是、守護菩薩凈戒律儀；三是、遠離一切熱惱；四是、遠離不如理的思惟；
【English Translation】 English version: What is the perfection of giving through reverence (sat-kṛtya-dāna)? It is when a Bodhisattva, upon seeing an Achariya (Achariya, teacher), an Upadhaya (Upadhaya, preceptor), and all venerable ones who practice the pure life, respectfully bows, inquires about their well-being, and wishes to jointly accomplish all the roots of goodness they have performed. This is called the Bodhisattva's perfection of giving through reverence.
'Good man! What is the perfection of giving through offerings (pūjā-dāna)? It is when a Bodhisattva makes offerings to the Three Jewels. How does one make offerings to the Buddha? It is by offering flowers, incense, scattering scents, burning incense, sweeping the ground, or repairing a damaged chaitya (chaitya, stupa) of the Tathagata. This is called the Bodhisattva's good offering to the Buddha. How does one make offerings to the Dharma? It is when Bodhisattvas listen to the true Dharma, write it down, uphold it, recite it, understand its meaning, contemplate it, and practice it, thinking and practicing without inversion. This is called the Bodhisattva's good offering to the Dharma. How does one make offerings to the Sangha? It is by providing clothing, food, bedding, medicine, and even water vessels, ensuring all necessities are sufficient. This is called the Bodhisattva's good offering to the Sangha. When making offerings to the Buddha, Dharma, and Sangha in this way, it is called the Bodhisattva's perfection of giving through offerings.'
'Good man! What is the perfection of giving without reliance (anālaya-dāna)? It is when a Bodhisattva, while practicing giving, never seeks the fruit of becoming a heavenly king or being reborn in other heavens, nor does he seek the rewards of becoming a human king or petty king. This is called the Bodhisattva's perfection of giving without reliance.'
'Good man! What is the perfection of giving through purity (viśuddha-dāna)? It is when a Bodhisattva, while practicing giving, observes that the object of giving, the giver, and the recipient are all not truly existent, and is free from all obstacles, attachments, and faults. This is called the Bodhisattva's perfection of giving through purity.'
'Good man! If one can accomplish these ten dharmas, it is called the Bodhisattva's perfection of the pāramitā of giving (dāna-pāramitā, perfection of giving).'
'Furthermore, good man! When a Bodhisattva accomplishes ten dharmas, he can perfect the pāramitā of morality (śīla-pāramitā, perfection of morality). What are these ten? First, guarding the prātimokṣa (prātimokṣa, individual liberation vows) precepts; second, guarding the Bodhisattva's pure precepts; third, abstaining from all vexations; fourth, abstaining from irrational thinking;'
五者、驚怖所作諸業；六者、驚怖所作違犯；七者、怖見他物；八者、要期堅固；九者、得凈尸羅而無所依；十者、尸羅三輪清凈。
「善男子！云何菩薩守護波羅提木叉律儀？所謂菩薩善學如來所說素怛纜、毗奈耶法，善受學處。菩薩修學及以學處，不著種族故、不執異見故、不著徒眾故、不見補特伽羅過患，生尊重心故，是諸菩薩所修學處，是名菩薩守護波羅提木叉律儀。
「云何守護菩薩凈戒律儀？所謂菩薩如是思惟：『若但學波羅提木叉，終不令我得阿耨多羅三藐三菩提。由是菩薩于諸如來素怛纜中所說菩薩學處及菩薩律儀戒，我應修學！』何者是菩薩學處？何者是菩薩律儀戒？謂諸菩薩不住非處，順時而語，知時、知方，菩薩若不如是，即令有情不生敬信。由是菩薩隨順一切諸有情故，令至菩提；及為己身菩提資糧速圓滿故，成就具足威儀行法——音聲柔軟，辯才簡要，無所執著，恒修寂靜，顏貌熙怡。是諸菩薩于如來所說素怛纜中，成就學處，修律儀戒，是名守護菩薩凈戒律儀。
「云何菩薩遠離一切纏障熱惱？所謂菩薩不為貪、瞋、癡等毒火所燒，亦復不為闕緣眾具熱惱所燒，以諸菩薩修習貪慾能對除法，及遠離能起貪慾緣故。何者是貪慾對除？何者是起貪愛緣？謂修不凈觀是貪對
【現代漢語翻譯】 現代漢語譯本 五、因驚嚇恐懼而造作的諸種惡業；六、因驚嚇恐懼而產生的違犯行為；七、因恐懼而見到怪異的事物；八、執著于堅固的約定；九、獲得了清凈的戒律卻無所依憑；十、戒律的三種輪（尸羅三輪）清凈。
『善男子！什麼是菩薩守護波羅提木叉律儀（Pratimoksha-samvara-sila，別解脫戒）？ 菩薩善於學習如來所說的素怛纜（Sutram，經）、毗奈耶法（Vinaya，律），善於接受和學習學處（Siksa-pada，學處）。菩薩修習學處，不執著于種族，不固執于不同的見解，不執著于徒眾，不去看補特伽羅（Pudgala，人）的過失，生起尊重之心。這些就是菩薩所修習的學處，這叫做菩薩守護波羅提木叉律儀。』
『什麼是守護菩薩凈戒律儀？ 菩薩這樣思維：『如果僅僅學習波羅提木叉，最終不能使我獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，菩薩對於諸如來在素怛纜中所說的菩薩學處以及菩薩律儀戒，我應當修習！』 什麼是菩薩學處？ 什麼是菩薩律儀戒？ 諸菩薩不住在不適當的地方，順應時機而言語，知曉時節、知曉方位。菩薩如果不如是行事，就會使有情（Sattva，眾生）不生起敬信。因此，菩薩隨順一切諸有情，使他們到達菩提（Bodhi，覺悟）；並且爲了自身菩提資糧迅速圓滿，成就具足威儀的行法——音聲柔和，辯才簡練扼要，沒有執著，恒常修習寂靜，顏貌和悅。這些菩薩在如來所說的素怛纜中，成就學處，修習律儀戒，這叫做守護菩薩凈戒律儀。』
『什麼是菩薩遠離一切纏縛、障礙和熱惱？ 菩薩不被貪、瞋、癡等毒火所焚燒，也不被缺少生活必需品的熱惱所焚燒，因為諸菩薩修習能夠對治貪慾的方法，並且遠離能夠生起貪慾的因緣。 什麼是對治貪慾的方法？ 什麼是生起貪愛的因緣？ 修習不凈觀就是對治貪慾的方法。
【English Translation】 English version Fifth, the various karmas created by fear and terror; sixth, the transgressions arising from fear and terror; seventh, seeing strange things due to fear; eighth, clinging to firm agreements; ninth, obtaining pure morality (Sila) but having no support; tenth, the purity of the three wheels of morality (Sila).
'Good man! What is a Bodhisattva's guarding of the Pratimoksha-samvara-sila (discipline of individual liberation)? It means that the Bodhisattva is skilled in learning the Sutras (Sutram), and Vinaya teachings spoken by the Tathagata (Thus Come One), and is skilled in receiving and learning the precepts (Siksa-pada). The Bodhisattva cultivates and learns the precepts without attachment to lineage, without clinging to different views, without attachment to followers, and without seeing the faults of individuals (Pudgala), giving rise to a respectful mind. These are the precepts cultivated by the Bodhisattvas, and this is called a Bodhisattva's guarding of the Pratimoksha-samvara-sila.'
'What is guarding the pure precepts of a Bodhisattva? It means that the Bodhisattva thinks thus: 'If I only learn the Pratimoksha, I will ultimately not be able to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Therefore, for the Bodhisattva's precepts and the Bodhisattva's disciplinary vows spoken by the Tathagatas in the Sutras, I should cultivate and learn!' What are the Bodhisattva's precepts? What are the Bodhisattva's disciplinary vows? It means that the Bodhisattvas do not dwell in inappropriate places, speak at the right time, know the time, and know the direction. If the Bodhisattva does not act in this way, it will cause sentient beings (Sattva) not to generate respect and faith. Therefore, the Bodhisattva complies with all sentient beings, causing them to reach Bodhi (enlightenment); and in order to quickly fulfill the resources for one's own Bodhi, they accomplish the practice of dignified conduct—gentle voice, concise and essential eloquence, without attachment, constantly cultivating tranquility, and a cheerful countenance. These Bodhisattvas, in the Sutras spoken by the Tathagata, accomplish the precepts and cultivate the disciplinary vows, and this is called guarding the pure precepts of a Bodhisattva.'
'What is a Bodhisattva's being far away from all entanglements, hindrances, and afflictions? It means that the Bodhisattva is not burned by the poisonous fires of greed, hatred, and delusion, nor is he burned by the afflictions of lacking the necessities of life, because the Bodhisattvas cultivate the methods to counteract greed and are far away from the conditions that give rise to greed. What is the method to counteract greed? What are the conditions that give rise to love and desire? Cultivating the contemplation of impurity is the method to counteract greed.'
除，世間妙色是貪起緣。云何修習觀不凈法？謂諸菩薩觀察自身發、毛、爪、齒、面板、血脈、筋肉、骨髓、脾、腎、心、肺、肝、膽、腸、胃、生熟二藏、肪膏、腦膜、洟唾、涎淚、膿、汗、脂、痰、瘡及塵垢、大小便利，流溢種種臭穢不凈。如是觀察不凈體性，深生厭離，不起貪心，設有頑嚚、癡迷、狂亂、幼無瞭解，見是事時尚不起貪，何況智者！由是菩薩修不凈觀。云何遠離起貪愛緣？謂諸菩薩見於世間端嚴妙相、可愛色像，便生染著，適悅身心，即自思惟：『如世尊說：「愛慾境界猶如幻夢，悟已即無。」云何智者于幻夢境而起貪心！』是名菩薩修習對除貪慾自性及彼起緣。云何菩薩修瞋對除？云何遠離能起瞋緣？所謂菩薩于諸有情多修習慈，由是因緣對除瞋恚。若起瞋恚于因、于緣有執著時，彼諸菩薩由是伏滅瞋恚隨眠，是名菩薩修習對除瞋及起瞋緣。云何菩薩修癡對除？云何遠離能起癡緣？由彼菩薩如是觀察便得離癡，由離癡故無諸熱惱，遠離樂欲及眾資具，是名菩薩修習對除癡及起癡緣。
「云何菩薩而得遠離不如理思惟？謂諸菩薩靜處獨坐，終不思惟云：『我居靜處，不雜亂住，我順如來毗奈耶法。其餘沙門婆羅門等，皆雜亂住，多所執著，不順如來毗奈耶法。』是名菩薩遠離不如理思惟。
【現代漢語翻譯】 現代漢語譯本： 除滅貪慾，世間美好的事物是產生貪慾的根源。如何修習不凈觀呢？菩薩觀察自身：頭髮、體毛、指甲、牙齒、面板、血液、脈搏、肌肉、骨骼、骨髓、脾臟、腎臟、心臟、肺臟、肝臟、膽囊、大腸、胃、生臟和熟臟、脂肪、腦膜、鼻涕、唾液、眼淚、膿、汗、油脂、痰、瘡以及污垢、大小便，這些流出的東西都充滿臭味和不潔凈。像這樣觀察身體的不凈本質，深深地厭惡遠離，不起貪心。即使是愚笨、癡迷、狂亂、年幼無知的人，看到這些尚且不會生起貪心，更何況是具有智慧的人呢！因此，菩薩修習不凈觀。 如何遠離產生貪愛的因緣呢？菩薩見到世間端莊美麗的相貌、可愛的色相，便會產生愛戀執著，身心感到愉悅。此時就應該這樣思維：『如世尊（釋迦摩尼佛）所說：「愛慾的境界就像幻覺和夢境，醒悟之後便什麼都沒有了。」有智慧的人怎麼會對幻覺和夢境產生貪心呢！』這叫做菩薩修習對治貪慾的自性以及產生貪慾的因緣。 菩薩如何修習對治嗔恚？如何遠離能夠產生嗔恚的因緣？菩薩對於一切眾生多多修習慈悲心，因為這個因緣能夠對治嗔恚。如果產生嗔恚，對於因和緣產生執著的時候，這些菩薩因此降伏滅除嗔恚的潛在習氣，這叫做菩薩修習對治嗔恚以及產生嗔恚的因緣。 菩薩如何修習對治愚癡？如何遠離能夠產生愚癡的因緣？由於菩薩這樣觀察就能遠離愚癡，由於遠離愚癡的緣故就沒有各種熱惱，遠離享樂的慾望以及各種資助的物品，這叫做菩薩修習對治愚癡以及產生愚癡的因緣。 『菩薩如何才能遠離不如理的思惟呢？菩薩安靜地獨自打坐，始終不應該這樣思惟：『我居住在安靜的地方，不與人雜居，我順從如來（佛陀）的毗奈耶法（戒律）。其餘的沙門（出家修道者）、婆羅門（古印度教祭司）等，都雜亂地居住，有很多執著，不順從如來（佛陀）的毗奈耶法（戒律）。』這叫做菩薩遠離不如理的思惟。
【English Translation】 English version: To eliminate greed, the beautiful things of the world are the source of greed. How to cultivate the contemplation of impurity? Bodhisattvas observe their own bodies: hair, body hair, nails, teeth, skin, blood, pulse, muscles, bones, marrow, spleen, kidneys, heart, lungs, liver, gallbladder, large intestine, stomach, raw and cooked intestines, fat, meninges, mucus, saliva, tears, pus, sweat, fat, phlegm, sores, dirt, feces, and urine. These flowing things are full of stench and impurity. By observing the impure nature of the body in this way, one deeply detests and stays away from it, and does not give rise to greed. Even the foolish, deluded, mad, and ignorant would not be greedy when they see these things, let alone the wise! Therefore, Bodhisattvas cultivate the contemplation of impurity. How to stay away from the causes and conditions that give rise to craving? When Bodhisattvas see the dignified and beautiful appearances and lovely forms in the world, they will develop love and attachment, and their bodies and minds will feel happy. At this time, they should think: 'As the World Honored One (Shakyamuni Buddha) said, 'The realm of desire is like an illusion and a dream, and there is nothing left after awakening.' How can the wise be greedy for illusions and dreams!' This is called Bodhisattvas cultivating the nature of counteracting greed and the causes and conditions that give rise to greed. How do Bodhisattvas cultivate the counteraction of anger? How to stay away from the causes and conditions that can give rise to anger? Bodhisattvas cultivate loving-kindness towards all sentient beings, and because of this cause and condition, they can counteract anger. If anger arises and there is attachment to causes and conditions, these Bodhisattvas will subdue and extinguish the latent habits of anger, which is called Bodhisattvas cultivating the counteraction of anger and the causes and conditions that give rise to anger. How do Bodhisattvas cultivate the counteraction of delusion? How to stay away from the causes and conditions that can give rise to delusion? Because Bodhisattvas observe in this way, they can stay away from delusion. Because they stay away from delusion, they have no vexations, and they stay away from the desire for pleasure and various supporting objects. This is called Bodhisattvas cultivating the counteraction of delusion and the causes and conditions that give rise to delusion. 'How can Bodhisattvas stay away from irrational thinking? When Bodhisattvas are sitting alone in a quiet place, they should never think: 'I live in a quiet place, not mixed with others, and I follow the Vinaya (discipline) of the Tathagata (Buddha). The other shramanas (ascetics) and Brahmins (ancient Indian priests) live in a mixed way, have many attachments, and do not follow the Vinaya (discipline) of the Tathagata (Buddha).' This is called Bodhisattvas staying away from irrational thinking.'
「云何菩薩怖畏所作諸不善業？謂諸菩薩起正思惟，修諸善法，以如來說諸苾芻等應當恭敬、守護凈戒，專修定業，習學般若。何以故？以恭敬心作福德業，能招端正、可愛果報、殊勝果報。菩薩如是遠離一切諸不善業，是名菩薩而能怖畏所作諸業。
「云何菩薩驚怖違犯？所謂菩薩見違犯中如微塵量，深生怖畏，下至少罪，心懷大懼，況多違犯而生隨喜！何以故？由知如來說：『苾芻當知！多服毒藥能令人死，少服毒藥亦令人死。苾芻當知！若多犯罪即生惡趣，若少犯罪亦生惡趣。』菩薩如是正思惟時，驚怖違犯，是名菩薩驚怖違犯。
「云何菩薩怖見他物？謂此菩薩與城邑、聚落諸婆羅門、剎帝利等心相體信，彼婆羅門、剎帝利等，或以金銀、末尼、真珠、珂貝、珊瑚、璧玉、吠琉璃寶及資身具而寄菩薩。菩薩受時獨一無二，雖無忌憚，菩薩于彼終無惡思而輒受用。又復菩薩執知眾事，若窣堵波物、若四方僧物及僧祇等物，于諸物中亦不受用。何以故？由世尊說：『若他飲食、資生之具、一切物等，他不與時，皆不應用。』菩薩如是起思惟已，寧自割身肉而自食之，然於他物終無侵犯，是名菩薩怖見他物。
「云何菩薩誓願堅固？所謂菩薩若為惡魔及魔天眾以諸妙欲來嬈菩薩，令起貪
【現代漢語翻譯】 現代漢語譯本 『什麼是菩薩對所作不善業的怖畏？』菩薩發起正確的思考，修習各種善法，因為如來說，比丘等應當恭敬、守護清凈的戒律，專心修習禪定，學習般若智慧。為什麼呢？因為以恭敬心所作的福德之業，能夠招感端正、可愛的果報，殊勝的果報。菩薩像這樣遠離一切不善之業，這叫做菩薩能夠怖畏所作的諸業。 『什麼是菩薩對違犯戒律的驚怖？』 菩薩見到違犯戒律，即使像微塵一樣細小，也深深地感到怖畏，哪怕是極小的罪過，心中也懷有極大的恐懼，更何況是多次違犯而還隨喜呢！為什麼呢？因為知道如來說：『比丘們應當知道！多服毒藥能使人死亡，少服毒藥也能使人死亡。比丘們應當知道！如果多次犯罪就會墮入惡趣（du lu e qu，不好的去處），如果少量犯罪也會墮入惡趣。』 菩薩像這樣正確地思考時，就會驚怖違犯戒律，這叫做菩薩驚怖違犯。 『什麼是菩薩對見到他人財物的怖畏？』 菩薩與城邑、聚落中的婆羅門（po luo men，古印度祭司階層）、剎帝利（cha di li，古印度武士階層）等互相體諒信任，那些婆羅門、剎帝利等，或者用金銀、末尼（mo ni，寶珠）、真珠（zhen zhu，珍珠）、珂貝（ke bei，貝殼）、珊瑚（shan hu，珊瑚）、璧玉（bi yu，玉石）、吠琉璃寶（fei liu li bao，琉璃寶）以及資身之具來寄託給菩薩。菩薩接受時獨自一人，雖然沒有人忌憚，菩薩對那些財物始終沒有惡念而擅自享用。而且菩薩還負責管理大眾的財物，無論是窣堵波（su du po，佛塔）的財物、還是四方僧眾的財物以及僧團的財物，對於這些財物也不受用。為什麼呢？因為世尊說：『如果是他人的飲食、資生之具、一切財物等，他人沒有給予時，都不能使用。』 菩薩像這樣發起思考後，寧願自己割下身上的肉來吃，也不會侵犯他人的財物，這叫做菩薩怖畏見到他人財物。 『什麼是菩薩誓願的堅固？』 如果有惡魔（e mo，佛教中的惡神）以及魔天（mo tian，魔界的天人）的眾生用各種美妙的慾望來擾亂菩薩，使菩薩生起貪
【English Translation】 English version 『What is the Bodhisattva's fear of the unwholesome deeds they have done?』 It is when Bodhisattvas arise with right thought, cultivate all wholesome dharmas, because the Tathagata (ru lai) said that Bhikshus (bi qiu, monks) and others should respectfully uphold the pure precepts, diligently cultivate samadhi (chan ding, meditation), and study prajna (ban re, wisdom). Why? Because the meritorious deeds performed with a respectful mind can bring about beautiful, lovely, and excellent results. Bodhisattvas thus stay away from all unwholesome deeds; this is called a Bodhisattva being able to fear the deeds they have done. 『What is the Bodhisattva's dread of transgressions?』 It is when Bodhisattvas see even a tiny amount of transgression, like a mote of dust, they feel deep dread. Even for the smallest offense, they harbor great fear, let alone rejoicing in multiple transgressions! Why? Because they know the Tathagata said: 『Bhikshus, know that taking a large dose of poison can kill a person, and taking a small dose of poison can also kill a person. Bhikshus, know that committing many offenses leads to rebirth in evil realms (e qu, bad realms), and committing few offenses also leads to rebirth in evil realms.』 When Bodhisattvas think rightly in this way, they dread transgressions; this is called a Bodhisattva dreading transgressions. 『What is the Bodhisattva's fear of seeing others' possessions?』 It is when Bodhisattvas trust and understand the Brahmanas (po luo men, ancient Indian priestly class), Kshatriyas (cha di li, ancient Indian warrior class), etc., in cities and villages. Those Brahmanas, Kshatriyas, etc., may entrust gold, silver, mani (mo ni, jewels), pearls (zhen zhu), cowrie shells (ke bei), coral (shan hu), jade (bi yu), lapis lazuli (fei liu li bao), and personal belongings to the Bodhisattva. When the Bodhisattva receives them, they are alone and without witnesses, and although there is no one to restrain them, the Bodhisattva never has evil thoughts and does not use them without permission. Furthermore, the Bodhisattva is responsible for managing the community's property, whether it is the property of stupas (su du po, pagodas), the property of the Sangha (seng qie, monastic community) from all directions, or the property of the Sangha as a whole, they do not use any of these properties. Why? Because the World Honored One said: 『If it is another's food, means of livelihood, or any property, it should not be used unless given by them.』 After the Bodhisattva has thought in this way, they would rather cut off their own flesh to eat than infringe upon others' property; this is called a Bodhisattva fearing to see others' possessions. 『What is the Bodhisattva's steadfastness of vows?』 It is when evil demons (e mo, evil spirits in Buddhism) and the assembly of Mara's heavens (mo tian, heavenly beings in the realm of Mara) use various delightful desires to disturb the Bodhisattva, causing them to arise with greed
愛，菩薩于彼心無惑著而不生退，是名菩薩誓願堅固。
「云何菩薩于凈尸羅心無所著？謂諸菩薩善護禁戒，終不起心：『以此尸羅令我生天及王等家。』是名菩薩于凈尸羅心無所著。
「云何菩薩三輪清凈？謂諸菩薩于身、口、意皆得清凈。云何身得清凈？謂身所有一切惡行皆得永離。何者是身惡行？所謂殺生及不與取，欲邪行業，常遠離故，是名身得清凈。云何菩薩語得清凈？謂語惡行皆得永離。何者是語惡行？謂虛誑、離間、粗惡、雜穢等語，常遠離故，是名語得清凈。云何菩薩意得清凈？謂意所有一切惡行皆得永離。何者是意惡行？謂貪染、瞋恚、邪見皆遠離故，是名意得清凈。是名菩薩三輪戒凈。
「善男子！菩薩摩訶薩成就此十種法，得尸羅圓滿。
佛說寶雨經卷第一 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第二
唐天竺三藏達摩流支譯
「複次，善男子！菩薩摩訶薩成就十種法，得忍圓滿。何等為十？一者、內忍圓滿；二者、外忍圓滿；三者、法忍圓滿；四者、隨佛教忍圓滿；五者、無分限忍圓滿；六者、無分別忍圓滿；七者、不待事忍圓滿；八者、無恚忍圓滿；九者、悲忍圓滿；十者誓願忍圓滿。
「云何菩薩內
【現代漢語翻譯】 現代漢語譯本 愛，菩薩對於這種愛戀之心沒有迷惑執著，也不會因此而退縮，這叫做菩薩的誓願堅定穩固。
『什麼是菩薩對於清凈的戒律沒有執著呢？就是說，各位菩薩善於守護禁戒，始終不會生起這樣的念頭：』憑藉這些戒律，讓我能夠轉生到天界或者王公貴族之家。『 這就叫做菩薩對於清凈的戒律沒有執著。
『什麼是菩薩的三輪清凈呢？就是說，各位菩薩在身、口、意三個方面都能夠達到清凈。』 什麼是身體的清凈呢？就是說，身體所做的一切惡行都能夠永遠地遠離。什麼是身體的惡行呢？就是殺生、偷盜、邪淫等行為，因為常常遠離這些惡行，所以叫做身體的清凈。 什麼是菩薩語言的清凈呢？就是說，語言上的惡行都能夠永遠地遠離。什麼是語言上的惡行呢？就是虛妄、離間、粗暴、污穢等語言，因為常常遠離這些惡行，所以叫做語言的清凈。 什麼是菩薩意念的清凈呢？就是說，意念上的一切惡行都能夠永遠地遠離。什麼是意念上的惡行呢？就是貪婪、嗔恨、邪見等，因為遠離這些惡行，所以叫做意念的清凈。 這就叫做菩薩的三輪戒律清凈。
『善男子！菩薩摩訶薩成就這十種法，就能得到戒律的圓滿。』
佛說寶雨經卷第一 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第二
唐天竺三藏達摩流支（Dharmaruci）譯
『此外，善男子！菩薩摩訶薩成就十種法，就能得到忍辱的圓滿。』 哪十種呢？一是內忍圓滿；二是外忍圓滿；三是法忍圓滿；四是隨佛教忍圓滿；五是無分限忍圓滿；六是無分別忍圓滿；七是不待事忍圓滿；八是無恚忍圓滿；九是悲忍圓滿；十是誓願忍圓滿。
『什麼是菩薩的內忍
【English Translation】 English version Regarding love, a Bodhisattva's mind is without bewilderment or attachment, and they do not retreat. This is called a Bodhisattva's vow being firm and steadfast.
『What is it for a Bodhisattva to have no attachment to pure morality (Śīla)? It means that all Bodhisattvas are good at guarding the precepts and never give rise to the thought: 'By means of these precepts, may I be reborn in the heavens or in the families of kings, etc.' This is called a Bodhisattva having no attachment to pure morality.』
『What is the threefold purity of a Bodhisattva? It means that all Bodhisattvas attain purity in body, speech, and mind. How is the body purified? It means that all evil deeds of the body are forever abandoned. What are the evil deeds of the body? They are killing, stealing (adattādāna), and sexual misconduct (kāmamithyācāra). Because they are constantly avoided, it is called the purity of the body. How is the speech of a Bodhisattva purified? It means that all evil deeds of speech are forever abandoned. What are the evil deeds of speech? They are false speech, divisive speech, harsh speech, and idle chatter. Because they are constantly avoided, it is called the purity of speech. How is the mind of a Bodhisattva purified? It means that all evil deeds of the mind are forever abandoned. What are the evil deeds of the mind? They are greed (abhidhyā), hatred (vyāpāda), and wrong views (mithyā dṛṣṭi). Because they are avoided, it is called the purity of mind. This is called the threefold purity of a Bodhisattva's precepts.』
『Good man! A Bodhisattva-Mahāsattva (great being) who accomplishes these ten dharmas attains the perfection of morality (Śīla).』
The Buddha Speaks the Bǎo Yǔ Sūtra (Ratnamegha Sutra), Volume 1 Taisho Tripitaka Volume 16, No. 0660 The Buddha Speaks the Bǎo Yǔ Sūtra
The Buddha Speaks the Bǎo Yǔ Sūtra, Volume 2
Translated by Dharmaruci (Dámóliúzhī), Tripiṭaka Master from India of the Tang Dynasty
『Furthermore, good man! A Bodhisattva-Mahāsattva who accomplishes ten dharmas attains the perfection of patience (kṣānti).』 What are the ten? First, the perfection of inner patience; second, the perfection of outer patience; third, the perfection of patience with the Dharma; fourth, the perfection of patience that accords with the Buddha's teachings; fifth, the perfection of patience without limits; sixth, the perfection of patience without discrimination; seventh, the perfection of patience that does not await circumstances; eighth, the perfection of patience without anger; ninth, the perfection of compassionate patience; tenth, the perfection of patience of vows.
『What is a Bodhisattva's inner patience
忍圓滿？善男子！謂諸菩薩于內所有憂悲苦惱，能安忍住，心無逼迫，是名菩薩內忍圓滿。
「云何菩薩外忍圓滿？善男子！謂諸菩薩聞他粗言罵詈、毀呰父母、親屬、阿遮利耶、鄔波馱耶，及聞誹謗佛、法、僧寶，菩薩聞已不起瞋恨、反報毀呰，亦不為彼瞋恚、隨眠之所隨逐，堪忍彼惱，能安隱住，是名菩薩外忍圓滿。
「云何菩薩法忍圓滿？謂諸菩薩于佛所說素怛纜中一切甚深微妙法義——無來無去、自性寂靜、離分別取、自性涅槃——菩薩聞已，不驚不怖，作是思惟：『我若不了諸深妙法，終不能得阿耨多羅三藐三菩提！』由是因緣攝取諸法，思惟修習，心生信解，是名菩薩法忍圓滿。
「云何菩薩隨佛教忍圓滿？謂諸菩薩若起瞋恚，為損害時，菩薩自應如是思惟：『而此瞋恚從何而起？從何而滅？是誰所起？云何而起，有所緣耶？』菩薩如是思惟：『彼能起之因，了不可得；能滅之因，亦不可得。能起既無，所起非有；乃至所緣，皆不可得！』由是菩薩安忍而住，瞋無緣起，是名菩薩隨佛教忍圓滿。
「云何菩薩無分限忍圓滿？謂諸菩薩非晝分忍，夜分不忍；非夜分忍，晝分不忍。非自國忍，他國不忍；非他國忍，自國不忍。非於名聞者忍，無名聞者不忍；非於無名聞者忍，有名聞
【現代漢語翻譯】 現代漢語譯本 什麼是忍圓滿？善男子！是指菩薩對於自身內心的憂愁、悲傷、痛苦和煩惱，能夠安然忍受，內心沒有逼迫感，這叫做菩薩的內忍圓滿。
什麼是菩薩的外忍圓滿？善男子！是指菩薩聽到別人用粗惡的言語謾罵、詆譭自己的父母、親屬、阿遮利耶（Achariya，軌範師）、鄔波馱耶（Upadhaya，親教師），以及聽到誹謗佛、法、僧三寶，菩薩聽了之後不起瞋恨心，不反過來報復詆譭，也不被那些瞋恚和隨眠（煩惱的潛在狀態）所控制，能夠忍受這些惱害，能夠安穩地住于正念，這叫做菩薩的外忍圓滿。
什麼是菩薩的法忍圓滿？是指菩薩對於佛所說的素怛纜（Sutram，經）中一切甚深微妙的法義——無來無去、自性寂靜、遠離分別執取、自性是涅槃——菩薩聽了之後，不驚慌也不害怕，這樣思惟：『我如果不能夠了解這些深奧微妙的法，最終不能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）！』因為這個原因，攝取諸法，思惟修習，內心生起信心和理解，這叫做菩薩的法忍圓滿。
什麼是菩薩的隨佛教忍圓滿？是指菩薩如果生起瞋恚心，想要去損害他人時，菩薩自己應當這樣思惟：『這個瞋恚是從哪裡生起的？從哪裡滅去的？是誰生起的？是怎樣生起的，有所緣嗎？』菩薩這樣思惟：『那個能夠生起瞋恚的原因，根本就找不到；能夠滅除瞋恚的原因，也找不到。能夠生起瞋恚的因既然沒有，那麼所生起的瞋恚也就不是真實存在的；乃至所緣的對象，都是不可得的！』因為這樣，菩薩安忍而住，瞋恚沒有生起的因緣，這叫做菩薩的隨佛教忍圓滿。
什麼是菩薩的無分限忍圓滿？是指菩薩不是隻在白天能夠忍，晚上就不能忍；不是隻在晚上能夠忍，白天就不能忍。不是隻在自己的國家能夠忍，在其他國家就不能忍；不是隻在其他國家能夠忍，在自己的國家就不能忍。不是對於有名聲的人能夠忍，對於沒有名聲的人就不能忍；不是對於沒有名聲
【English Translation】 English version What is the perfection of patience? Good son! It refers to Bodhisattvas who, regarding all internal sorrows, grief, suffering, and afflictions, can patiently endure and abide, with no sense of oppression in their minds. This is called the Bodhisattva's perfection of internal patience.
What is the Bodhisattva's perfection of external patience? Good son! It refers to Bodhisattvas who, upon hearing others' harsh words, curses, and slanders against their parents, relatives, Achariya (teacher of conduct), Upadhaya (preceptor), and upon hearing slanders against the Buddha, Dharma, and Sangha Jewels, do not arise with anger or retaliate with slander. They are also not pursued by anger and latent tendencies (dormant afflictions). They can endure these troubles and abide peacefully. This is called the Bodhisattva's perfection of external patience.
What is the Bodhisattva's perfection of patience with the Dharma? It refers to Bodhisattvas who, regarding all the profound and subtle meanings of the Dharma in the Sutram (discourses) spoken by the Buddha—no coming, no going, self-nature is tranquility, free from discriminatory grasping, self-nature is Nirvana—upon hearing these, Bodhisattvas are neither startled nor afraid. They think thus: 'If I do not understand these profound and subtle Dharmas, I will ultimately not attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)!' Because of this reason, they embrace these Dharmas, contemplate and cultivate them, and faith and understanding arise in their minds. This is called the Bodhisattva's perfection of patience with the Dharma.
What is the Bodhisattva's perfection of patience in accordance with the Buddha's teachings? It refers to Bodhisattvas who, if anger arises and they want to harm others, should think thus: 'From where does this anger arise? From where does it cease? Who arises it? How does it arise, is there an object?' Bodhisattvas think thus: 'The cause that can arise anger is ultimately unattainable; the cause that can extinguish anger is also unattainable. Since the cause that can arise anger does not exist, then the anger that arises is not real; even the object of anger is unattainable!' Because of this, Bodhisattvas abide in patience, and anger has no cause to arise. This is called the Bodhisattva's perfection of patience in accordance with the Buddha's teachings.
What is the Bodhisattva's perfection of patience without limitation? It refers to Bodhisattvas who are not patient during the day but impatient at night; not patient at night but impatient during the day. Not patient in their own country but impatient in other countries; not patient in other countries but impatient in their own country. Not patient towards those who are famous but impatient towards those who are unknown; not patient towards those who are unknown
者不忍。由是菩薩於一切時及一切國、名聞有無皆悉能忍，是名菩薩無分限忍圓滿。
「云何菩薩無分別忍圓滿？謂諸菩薩非惟父母、妻子、親屬於是處忍，余所不忍，是故菩薩下至旃荼羅等亦能行忍，是名菩薩無分別忍圓滿。
「云何菩薩不待事忍圓滿？謂諸菩薩修忍辱時，不為財物、不為驚怖、不為行恩、不為順世及羞恥故，如是菩薩自性常忍，是名菩薩不待事忍圓滿。
「云何菩薩得無恚忍圓滿？謂諸菩薩設未遇彼瞋恚因緣及未遇他瞋，心常安忍。若遇因緣及遇他瞋，或復輕欺、拳打、手搏、刀杖損害，粗言毀責，菩薩遇已，作是思惟：『被輕毀業，是我所造，我今應受，定非父母、親屬所造，是故我今歡喜忍受，亦非內、外地界所受，水、火、風界亦復如是。』菩薩由是無倒觀察，遇因緣時，于瞋、不瞋二俱能忍，是名菩薩得無恚忍圓滿。
「云何菩薩悲忍圓滿？謂諸菩薩于彼貧苦一切有情為作君主，若王、小王，有大財寶、多諸資具，若為一切貧苦有情罵詈、呵責、惱亂之時，終無恚恨、損害之心，亦不自高，現主威勢，但起思惟：『此諸有情是我所攝，我應養育而守護之！』由是菩薩不生損害。以是因緣，起大悲心忍受安住，是名菩薩悲忍圓滿。
「云何菩薩誓願忍圓滿
【現代漢語翻譯】 現代漢語譯本 若菩薩不能忍受這些，就不能說是真正的忍辱。因此，菩薩在任何時候、任何國度，無論名聲好壞，都能忍受，這叫做菩薩無分限忍圓滿。 『什麼是菩薩無分別忍圓滿？是指菩薩不僅僅對父母、妻子、親屬能忍受，對其他人就不能忍受。因此，菩薩甚至對旃荼羅（Candala，賤民）等也能行忍，這叫做菩薩無分別忍圓滿。 『什麼是菩薩不待事忍圓滿？是指菩薩修忍辱的時候，不是爲了財物、不是爲了害怕、不是爲了施恩、不是爲了順應世俗和羞恥，這樣的菩薩自性常常忍辱，這叫做菩薩不待事忍圓滿。 『什麼是菩薩得無恚忍圓滿？是指菩薩即使沒有遇到瞋恚的因緣，也沒有遇到他人的瞋怒，內心也常常安忍。如果遇到因緣或者遇到他人瞋怒，或者受到輕視欺辱、拳打腳踢、刀杖傷害、粗言惡語的譭謗責罵，菩薩遇到這些，會這樣思惟：『被輕視譭謗的業，是我自己所造的，我現在應該承受，一定不是父母、親屬所造的，所以我現在歡喜忍受，也不是內在、外在地界所承受的，水界、火界、風界也是這樣。』菩薩因此進行沒有顛倒的觀察，遇到因緣時，對於瞋怒和不瞋怒都能忍受，這叫做菩薩得無恚忍圓滿。 『什麼是菩薩悲忍圓滿？是指菩薩對於那些貧窮困苦的一切有情，作為他們的君主，無論是國王、小王，擁有大量的財寶、很多的資具，如果爲了那些貧窮困苦的有情而被謾罵、呵斥、惱亂的時候，始終沒有怨恨、損害之心，也不自高自大，炫耀君主的威勢，只是這樣思惟：『這些有情是我所攝受的，我應該養育並且守護他們！』因此菩薩不生起損害之心。因為這個因緣，生起大悲心忍受安住，這叫做菩薩悲忍圓滿。 『什麼是菩薩誓願忍圓滿？
【English Translation】 English version If a Bodhisattva cannot endure these, it cannot be said to be true forbearance. Therefore, Bodhisattvas can endure at all times and in all countries, whether fame is present or absent. This is called the Bodhisattva's unlimited forbearance perfection. 『What is the Bodhisattva's non-discriminating forbearance perfection? It means that Bodhisattvas do not only endure parents, wives, and relatives, but cannot endure others. Therefore, Bodhisattvas can even practice forbearance towards Candala (outcastes), which is called the Bodhisattva's non-discriminating forbearance perfection. 『What is the Bodhisattva's unconditional forbearance perfection? It means that when Bodhisattvas practice forbearance, it is not for wealth, not for fear, not for bestowing favors, not for conforming to the world, and not for shame. Such Bodhisattvas are inherently always forbearing, which is called the Bodhisattva's unconditional forbearance perfection. 『What is the Bodhisattva's attainment of non-anger forbearance perfection? It means that even if Bodhisattvas have not encountered the causes and conditions for anger, nor encountered the anger of others, their minds are always peaceful and forbearing. If they encounter causes and conditions or encounter the anger of others, or are subjected to contempt, humiliation, beatings, physical assaults, harm from knives and sticks, or harsh and abusive reproaches, Bodhisattvas, upon encountering these, will think: 『The karma of being despised and slandered is created by myself, and I should now bear it. It was definitely not created by my parents or relatives, so I now joyfully endure it. It is also not endured by the inner or outer earth element; the water, fire, and wind elements are also the same.』 Therefore, Bodhisattvas, through this non-inverted observation, can endure both anger and non-anger when encountering causes and conditions. This is called the Bodhisattva's attainment of non-anger forbearance perfection. 『What is the Bodhisattva's compassionate forbearance perfection? It means that Bodhisattvas, for those poor and suffering sentient beings, act as their sovereign, whether they are kings or lesser kings, possessing great wealth and many resources. If they are cursed, scolded, or disturbed for the sake of those poor and suffering sentient beings, they will never have resentment or harmful intentions, nor will they be arrogant or display the power of a sovereign. They will only think: 『These sentient beings are embraced by me, and I should nurture and protect them!』 Therefore, Bodhisattvas do not generate harmful intentions. Because of this cause and condition, they generate great compassion and abide in forbearance, which is called the Bodhisattva's compassionate forbearance perfection. 『What is the Bodhisattva's vow forbearance perfection?
？謂諸菩薩如是思惟：『我曾於彼一切如來、應、正等覺所作師子吼，誓修菩提，成正覺已，于生死海、煩惱泥中，濟拔一切諸有情等。菩薩由是不生瞋惱，是故我應精勤修習，為拔濟故、為成熟故，為欲調伏、安樂有情，若自起瞋及損害彼，即不含容。云何而能生於悲忍拔濟有情？』善男子！如有良醫善能針療，見有眾生患目翳者，作是思惟：『我應愍彼，為除眼翳，令無暗障。』爾時良醫起思惟已，自患眼暗。善男子！汝意云何，而此醫師堪能療彼有情眼翳，除暗障不？」
止蓋菩薩白佛言：「不也，世尊！」
佛告止蓋菩薩言：「善男子！菩薩亦爾！作是思惟：『我今不應以般若針斷世間翳，由自心有無明暗障，如何能滅他無明惑！』由是因緣，終不損害，修忍安住，是名菩薩得誓願忍圓滿。
「善男子！菩薩成就此十種法，得忍圓滿。
「複次，善男子！菩薩成就十種法，得精進圓滿。何等為十？一者、如金剛精進；二者、得無逮精進；三者、離二邊精進；四者、廣大精進；五者、熾盛精進；六者、性常精進；七者、清凈精進；八者、不共精進；九者、不輕賤精進；十者、不倨傲精進。
「善男子！云何如金剛精進？謂諸菩薩發起精進，勤修而住諸有情界，未涅槃者，令證涅
【現代漢語翻譯】 現代漢語譯本：菩薩們這樣思惟：『我曾經在一切如來、應供、正等覺（Tathagata, Arhat, Samyak-sambuddha）面前作獅子吼，發誓修習菩提（Bodhi），成就正覺之後，要在生死之海、煩惱之泥中，救拔一切有情眾生。』菩薩因此不生瞋惱之心，所以，我應當精勤修習，爲了救拔眾生、爲了成熟眾生、爲了調伏和安樂有情，如果自己生起瞋恨或者損害他人，就是不能容忍的。這樣又怎麼能夠生起悲心和忍辱，從而救拔有情呢？』善男子！譬如一位良醫，善於鍼灸治療，看到有眾生患有眼翳病，就想：『我應當憐憫他們，為他們去除眼翳，使他們沒有黑暗的障礙。』這時，這位良醫在思惟之後，自己卻患上了眼疾。善男子！你認為，這樣的醫生能夠醫治那些有情眾生的眼翳，去除黑暗的障礙嗎？」
止蓋菩薩（Stupa-lid Bodhisattva）對佛說：「不能，世尊！」
佛告訴止蓋菩薩說：「善男子！菩薩也是這樣！他們這樣思惟：『我現在不應該用般若（Prajna）之針去斷除世間的眼翳，如果自己的心中有無明的黑暗障礙，又怎麼能夠滅除他人的無明迷惑呢！』因為這個原因，菩薩始終不會損害他人，修習忍辱並安住其中，這叫做菩薩得到誓願忍辱的圓滿。
「善男子！菩薩成就這十種法，就能得到忍辱的圓滿。
「再者，善男子！菩薩成就十種法，就能得到精進的圓滿。哪十種呢？一是如金剛般的精進；二是得到無逮精進；三是遠離二邊的精進；四是廣大的精進；五是熾盛的精進；六是性常的精進；七是清凈的精進；八是不共的精進；九是不輕賤的精進；十是不倨傲的精進。
「善男子！什麼叫做如金剛般的精進呢？就是說，菩薩發起精進心，勤奮修習並安住于有情眾生界中，對於那些還沒有涅槃（Nirvana）的眾生，使他們證得涅槃。
【English Translation】 English version: The Bodhisattvas think thus: 『I once made a lion』s roar before all the Tathagatas, Arhats, Samyak-sambuddhas (如來、應供、正等覺), vowing to cultivate Bodhi (菩提), and after attaining perfect enlightenment, I will deliver all sentient beings from the sea of birth and death, and the mud of afflictions.』 Because of this, Bodhisattvas do not generate anger or resentment. Therefore, I should diligently cultivate, for the sake of rescuing, for the sake of maturing, for the sake of taming and bringing peace to sentient beings. If I myself generate anger or harm others, it is intolerable. How then can I generate compassion and forbearance to rescue sentient beings?』 Good man! It is like a good doctor who is skilled in acupuncture, seeing sentient beings suffering from eye diseases, thinks: 『I should have compassion for them, remove their eye diseases, and eliminate their dark obstacles.』 At that time, after thinking thus, the good doctor himself suffers from eye darkness. Good man! What do you think, can this doctor cure the eye diseases of those sentient beings and remove their dark obstacles?」
Stupa-lid Bodhisattva (止蓋菩薩) said to the Buddha: 「No, World Honored One!」
The Buddha told Stupa-lid Bodhisattva: 「Good man! Bodhisattvas are also like this! They think thus: 『I should not now use the Prajna (般若) needle to cut off the world』s eye diseases. If my own mind has the darkness of ignorance, how can I eliminate the ignorance and delusion of others!』 Because of this reason, they never harm others, cultivate forbearance and abide in it. This is called the Bodhisattva attaining the perfection of vow-based forbearance.
「Good man! Bodhisattvas who accomplish these ten dharmas attain the perfection of forbearance.
「Furthermore, good man! Bodhisattvas who accomplish ten dharmas attain the perfection of diligence. What are the ten? First, diamond-like diligence; second, attaining uncatchable diligence; third, diligence that is free from the two extremes; fourth, vast diligence; fifth, blazing diligence; sixth, diligence that is constant in nature; seventh, pure diligence; eighth, uncommon diligence; ninth, diligence that does not despise; tenth, diligence that is not arrogant.
「Good man! What is diamond-like diligence? It means that Bodhisattvas generate diligence, diligently cultivate and abide in the realm of sentient beings, causing those who have not yet attained Nirvana (涅槃) to attain Nirvana.
槃；未得度者，令其得度；未解脫者，令得解脫；未安隱者，令得安隱；未現等覺者，令現等覺。菩薩如是勤修而住。爾時天魔伺求其短，將欲破壞，至菩薩所，作如是言：『善男子！汝勿作此勤苦精進。何以故？我曾如是發起精進，勤修而住諸有情界，未涅槃者，令證涅槃；未得度者，皆令得度；未解脫者，令得解脫；未安隱者，令得安隱；未現等覺者，令現等覺。如此精進，誑惑愚夫，皆為虛妄，非真實法。善男子！如是勤修起精進者，我未曾見一有情能于阿耨多羅三藐三菩提而現等覺。善男子！我知無量俱胝有情，皆能證入二乘涅槃。善男子！汝徒精進求虛妄法，速舍是心，離諸苦惱！』爾時菩薩作是思惟：『決定是魔惱壞於我！』菩薩悟已，知是魔說，而告之言：『汝惡思惟欲破壞我，汝但自憂，勿憂我事。世尊已說：「魔羅波旬！一切世間各隨逐業，若自、若共而感生處。」魔羅！汝今亦隨逐業，亦自、亦共而感生處。汝應如是隨業而往，莫惱亂我，無義利故，又于長夜自受苦惱！』爾時魔羅情智狹劣，自生慚恥，即舍噁心隱沒不現。由是菩薩！若一切魔王及諸魔眾來惱亂時，欲求其短，故相破壞，而菩薩心終不傾動，無下勇捍，堅固不退，是名菩薩如金剛精進。
「善男子！云何菩薩得無逮精進？
【現代漢語翻譯】 現代漢語譯本：菩薩發願：讓未入涅槃（Nirvana）的人，進入涅槃；未被度化（deliverance）的人，被度化；未得解脫（liberation）的人，得解脫；未得安穩（peace）的人，得安穩；未證得無上正等正覺（Anuttara-samyak-sambodhi）的人，證得無上正等正覺。菩薩就這樣精勤修行。這時，天魔（Mara）伺機尋找菩薩的弱點，想要破壞他的修行，來到菩薩面前，這樣說道：『善男子！你不要這樣勤苦精進。為什麼呢？我曾經也這樣發起精進，勤修而住于各個有情界（sentient beings），讓未入涅槃的人證得涅槃；未被度化的人都被度化；未得解脫的人都得解脫；未得安穩的人都得安穩；未證得無上正等正覺的人都證得無上正等正覺。這樣的精進，是欺騙迷惑愚夫的，都是虛妄的，不是真實之法。善男子！像你這樣勤修發起精進的人，我從未見過一個有情能夠證得無上正等正覺。善男子！我知道有無量俱胝（koti，印度數字單位，千萬）的有情，都能證入二乘（two vehicles，聲聞乘和緣覺乘）涅槃。善男子！你徒勞精進追求虛妄之法，趕快捨棄這個心，離開這些苦惱！』 這時，菩薩心想：『一定是魔來惱亂破壞我！』菩薩覺悟到這是魔說的話，就告訴他說：『你惡意的思惟想要破壞我，你還是自己擔心自己吧，不要擔心我的事。世尊（Bhagavan）已經說過：「魔羅波旬（Mara Papiyas）！一切世間都各自隨逐自己的業力，無論是自己造的業，還是共同造的業，而感得相應的生處。」魔羅！你現在也是隨逐你的業力，也是自己造的業，也是共同造的業，而感得相應的生處。你應該這樣隨業而去，不要惱亂我，因為這沒有意義，又會在長夜中自己遭受苦惱！』這時，魔羅情智狹隘，自己感到慚愧羞恥，就捨棄了噁心，隱沒消失不見了。因此，菩薩！如果一切魔王以及各種魔眾來惱亂的時候，想要尋找他的弱點，故意來破壞，而菩薩的心始終不會動搖，無所畏懼，勇猛捍衛，堅固不退，這叫做菩薩如金剛般的精進。 『善男子！什麼是菩薩獲得無逮精進（unseizable energy）？』
【English Translation】 English version: The Bodhisattva makes a vow: to lead those who have not entered Nirvana (Nirvana) to enter Nirvana; to deliver those who have not been delivered (deliverance); to liberate those who have not been liberated (liberation); to bring peace to those who have not attained peace (peace); to enable those who have not attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) to attain Anuttara-samyak-sambodhi. The Bodhisattva diligently cultivates in this way. At this time, Mara (Mara) seeks an opportunity to find the Bodhisattva's weaknesses, intending to disrupt his practice, and comes to the Bodhisattva, saying: 'Good man! Do not engage in such diligent and arduous effort. Why? I once initiated such effort, diligently cultivating and dwelling in all realms of sentient beings (sentient beings), enabling those who had not entered Nirvana to attain Nirvana; delivering all those who had not been delivered; liberating all those who had not been liberated; bringing peace to all those who had not attained peace; and enabling those who had not attained Anuttara-samyak-sambodhi to attain Anuttara-samyak-sambodhi. Such effort is deceptive and deludes fools; it is all false and not the true Dharma. Good man! I have never seen a sentient being who, like you, diligently cultivates and initiates effort, able to attain Anuttara-samyak-sambodhi. Good man! I know that countless kotis (koti, an Indian numerical unit, ten million) of sentient beings are able to enter the Nirvana of the Two Vehicles (two vehicles, Sravaka Vehicle and Pratyekabuddha Vehicle). Good man! You are vainly striving for false Dharma; quickly abandon this mind and depart from these sufferings!' At this time, the Bodhisattva thought: 'It must be Mara who is disturbing and disrupting me!' Realizing that these were the words of Mara, the Bodhisattva said to him: 'Your evil thoughts seek to disrupt me; you should worry about yourself, not about my affairs. The Bhagavan (Bhagavan) has already said: "Mara Papiyas (Mara Papiyas)! All beings in the world follow their own karma, whether it is karma created by themselves or karma created jointly, and experience corresponding rebirths." Mara! You are now also following your karma, both karma created by yourself and karma created jointly, and experiencing corresponding rebirths. You should go according to your karma and not disturb me, because it is meaningless and will only cause you to suffer in the long night!' At this time, Mara, with his narrow intelligence, felt ashamed and abandoned his evil intentions, disappearing from sight. Therefore, Bodhisattva! If all the Mara kings and various Mara hosts come to disturb him, seeking his weaknesses and intentionally trying to disrupt him, the Bodhisattva's mind will never be shaken, fearless, bravely defending, steadfast and unyielding; this is called the Bodhisattva's diamond-like energy. 'Good man! How does a Bodhisattva attain unseizable energy (unseizable energy)?'
謂諸菩薩發起如是種種精進，諸餘菩薩雖復久遠積集凈業，安住真性，終不及此發起種種精進菩薩，數分不及，迦羅等分乃至計喻及鄔波尼殺曇分亦不能及，何況一切聲聞、緣覺！是中菩薩發心精進力，能攝取一切佛法，復能捨離一切罪業諸不善法，是名菩薩得無逮精進。
「云何菩薩離二邊精進？謂諸菩薩常起精進不增、不減。何以故？以極增上生倨傲故，以極下劣生懈怠故，是故精進常不增、減，是名菩薩離二邊精進。
「云何菩薩廣大精進？謂諸菩薩發起精進：『愿我如是當得如來妙色端嚴！諸佛所有無見頂相，圓光隨好，微妙具足！』又復發起如是精進：『愿我當得無量無礙諸佛大智，及大威德勝義性等！』是名菩薩廣大精進。
「善男子！云何菩薩熾盛精進？謂諸菩薩發起精進，永離一切塵垢過患，如末尼珠及紫金等，遠離一切塵垢過患，光明炫曜，殊妙赫奕。菩薩精進如是熾盛，永離一切塵垢過患。何者名為精進塵垢？何者名為精進過患？所謂懈怠、懶惰、不節飲食、不自知量、非理作意、起惡思惟，如是說名精進塵垢，亦名過患。菩薩精進永能捨離，是故精進清凈無垢、鮮白熾盛、無復過患。是名菩薩熾盛精進。
「云何菩薩性恒精進？謂諸菩薩于諸威儀能常發起種種精進，
【現代漢語翻譯】 現代漢語譯本 關於諸位菩薩發起這樣種種精進，其餘的菩薩即使長久地積累清凈的善業，安住在真實的自性中，最終也比不上這些發起種種精進的菩薩。這種差距，哪怕是幾分之一都比不上，甚至用迦羅等分，乃至計喻以及鄔波尼殺曇分都無法比擬，更何況是一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，靠自己領悟佛法真理的人）呢！這些菩薩發起精進的力量，能夠攝取一切佛法，又能捨棄一切罪業和不善之法，這叫做菩薩獲得無逮精進。
『什麼是菩薩遠離二邊的精進呢？』是指諸位菩薩常常發起精進，既不增加也不減少。為什麼呢？因為過度增加會產生傲慢，過度減少會產生懈怠，所以精進常常不增加也不減少，這叫做菩薩遠離二邊的精進。
『什麼是菩薩廣大的精進呢？』是指諸位菩薩發起精進：『愿我將來能夠得到如來美妙的容色和端正莊嚴的相貌！愿我能擁有諸佛所有的無見頂相（Uṣṇīṣa，佛頂上的肉髻），圓光和隨好（Anuvyañjana，佛的三十二相之外的八十種好），微妙而具足！』又發起這樣的精進：『愿我能夠得到無量無礙的諸佛大智慧，以及大威德和勝義性等等！』這叫做菩薩廣大的精進。
『善男子！什麼是菩薩熾盛的精進呢？』是指諸位菩薩發起精進，永遠遠離一切塵垢和過患，就像末尼寶珠（Maṇi，一種寶珠）和紫金等，遠離一切塵垢和過患，光明炫耀，殊勝美妙。菩薩的精進就像這樣熾盛，永遠遠離一切塵垢和過患。什麼叫做精進的塵垢？什麼叫做精進的過患？就是懈怠、懶惰、不節制飲食、不自知量、不如理作意、產生惡的思惟，這些都叫做精進的塵垢，也叫做過患。菩薩的精進能夠永遠舍離這些，所以精進清凈無垢、鮮明潔白而熾盛，沒有過患。這叫做菩薩熾盛的精進。
『什麼是菩薩性恒的精進呢？』是指諸位菩薩在各種威儀中能夠常常發起種種精進。
【English Translation】 English version Concerning those Bodhisattvas who generate such various kinds of diligence, other Bodhisattvas, even if they have accumulated pure karma for a long time and abide in true nature, ultimately cannot compare to these Bodhisattvas who generate various kinds of diligence. The difference is such that it cannot be compared even by fractions, even by 'kala' parts, or even by 'ganana' or 'upanisad' parts, let alone all Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas)! The power of diligence generated by these Bodhisattvas can gather all Buddha-dharmas and can also abandon all sins and unwholesome dharmas. This is called a Bodhisattva attaining 'unseizable diligence'.
'What is the diligence of a Bodhisattva that is free from the two extremes?' It refers to Bodhisattvas who constantly generate diligence that neither increases nor decreases. Why? Because extreme increase leads to arrogance, and extreme decrease leads to laziness. Therefore, diligence constantly neither increases nor decreases. This is called a Bodhisattva's diligence that is free from the two extremes.
'What is the vast diligence of a Bodhisattva?' It refers to Bodhisattvas who generate diligence: 'May I attain the wonderful appearance and dignified features of the Tathāgata! May I possess all the Uṣṇīṣa (cranial protuberance) of the Buddhas, the halo, and the Anuvyañjana (minor marks), subtle and complete!' And again, they generate such diligence: 'May I attain the immeasurable and unobstructed great wisdom of all the Buddhas, as well as great power, virtue, and ultimate reality!' This is called the vast diligence of a Bodhisattva.
'Good man! What is the blazing diligence of a Bodhisattva?' It refers to Bodhisattvas who generate diligence, forever departing from all defilements and faults, like a Maṇi jewel (jewel) and purple gold, which are far from all defilements and faults, shining brightly, extraordinarily wonderful. The diligence of a Bodhisattva is so blazing, forever departing from all defilements and faults. What are called the defilements of diligence? What are called the faults of diligence? They are laziness, indolence, immoderate eating and drinking, not knowing one's limits, irrational thinking, and generating evil thoughts. These are called the defilements of diligence, and also faults. The diligence of a Bodhisattva can forever abandon these, so diligence is pure, stainless, bright white, blazing, and without faults. This is called the blazing diligence of a Bodhisattva.
'What is the constant diligence by nature of a Bodhisattva?' It refers to Bodhisattvas who can constantly generate various kinds of diligence in all activities.
性恒勤勇，無休廢時，若身、若心曾無懈倦，是名菩薩性恒精進。
「云何菩薩清凈精進？謂諸菩薩發起如是恒常精進，所有眾罪、諸不善法、無利益事障礙於道，乃至微細極小不善、一念噁心亦不發起，況復廣大諸不善法！是故菩薩皆悉除斷，順涅槃理，聖道資糧，趣菩提分。如是善法，菩薩修習令增長廣大，圓滿菩提。是名菩薩清凈精進。
「云何菩薩不共精進？謂諸菩薩如是思惟：『設使十方殑伽沙界火聚遍滿，如阿鼻獄。過彼世界，有一眾生受諸苦惱，無歸、無依及無怙恃。菩薩哀愍彼一有情，度猛火聚，往彼教化，尚不辭勞，況多有惱而不救濟！』菩薩如是大悲精進，外道、二乘所不能及，是名菩薩不共精進。
「云何菩薩不輕賤精進？謂諸菩薩終不起心：『以我精進微弱、下劣及懈怠故，修習菩提，自謂難得。』又復不作如是思惟：『我亦不能荷擔如是于無量劫及千萬劫積集苦行，如救頭然，方證菩提。』不作如是退屈之心。由是菩薩發如是心：『所有過去如來、應、正等覺、現在如來、應、正等覺、未來如來、應、正等覺，彼諸如來於無量劫精進修行皆現等覺，由是諸佛非不多時修行精進，得有如是現正等覺。我亦如是，理應多劫修種種行，當得阿耨多羅三藐三菩提，以三世如來同
【現代漢語翻譯】 現代漢語譯本： 『性恒勤勇，無休廢時，若身、若心曾無懈倦，是名菩薩性恒精進。』——菩薩的本性總是勤奮勇敢，沒有休息和荒廢的時候，無論是身體還是心靈都不曾有懈怠和疲倦，這叫做菩薩的本性恒常精進。
『云何菩薩清凈精進？謂諸菩薩發起如是恒常精進，所有眾罪、諸不善法、無利益事障礙於道，乃至微細極小不善、一念噁心亦不發起，況復廣大諸不善法！是故菩薩皆悉除斷，順涅槃理，聖道資糧，趣菩提分。如是善法，菩薩修習令增長廣大，圓滿菩提。是名菩薩清凈精進。』——什麼是菩薩的清凈精進？是指菩薩發起這樣恒常的精進，對於所有罪惡、各種不善之法、沒有利益的事情，以及障礙修道的因素，乃至極其微小的不善、一念噁心都不生起，更何況是廣大的各種不善之法！因此，菩薩全部斷除這些，順應涅槃的道理，積聚聖道的資糧，趨向菩提的組成部分。像這樣的善法，菩薩修習使之增長廣大，圓滿菩提。這叫做菩薩的清凈精進。
『云何菩薩不共精進？謂諸菩薩如是思惟：『設使十方殑伽沙界（恒河沙數世界）火聚遍滿，如阿鼻獄（無間地獄）。過彼世界，有一眾生受諸苦惱，無歸、無依及無怙恃。菩薩哀愍彼一有情，度猛火聚，往彼教化，尚不辭勞，況多有惱而不救濟！』菩薩如是大悲精進，外道、二乘所不能及，是名菩薩不共精進。』——什麼是菩薩的不共精進？是指菩薩這樣思維：『假使十方恒河沙數的世界都充滿火聚，如同阿鼻地獄。在那些世界之外，有一個眾生遭受各種苦惱，沒有歸宿、沒有依靠也沒有保護。菩薩憐憫那一個有情，穿越猛烈的火聚，前去教化他，尚且不推辭辛勞，更何況是眾多有苦惱的眾生而不去救濟呢！』菩薩這樣的大悲精進，是外道和二乘（聲聞乘和緣覺乘）所不能達到的，這叫做菩薩的不共精進。
『云何菩薩不輕賤精進？謂諸菩薩終不起心：『以我精進微弱、下劣及懈怠故，修習菩提，自謂難得。』又復不作如是思惟：『我亦不能荷擔如是于無量劫及千萬劫積集苦行，如救頭然，方證菩提。』不作如是退屈之心。由是菩薩發如是心：『所有過去如來（如來：佛的稱號之一）、應（應供：值得供養的人）、正等覺（正等覺：完全覺悟的人）、現在如來、應、正等覺、未來如來、應、正等覺，彼諸如來於無量劫精進修行皆現等覺，由是諸佛非不多時修行精進，得有如是現正等覺。我亦如是，理應多劫修種種行，當得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺），以三世如來同
【English Translation】 English version: 'The nature is always diligent and courageous, without rest or wasted time. If the body or mind has never been lazy or weary, this is called the Bodhisattva's nature of constant diligence.' - The Bodhisattva's nature is always diligent and brave, without rest or wasted time. Neither the body nor the mind has ever been lazy or weary. This is called the Bodhisattva's nature of constant diligence.
'What is the Bodhisattva's pure diligence? It refers to all Bodhisattvas who initiate such constant diligence, eliminating all sins, all unwholesome dharmas, unprofitable matters that obstruct the path, and even the slightest unwholesomeness, not even generating a single thought of evil, let alone vast unwholesome dharmas! Therefore, Bodhisattvas completely eliminate and cut off these, aligning with the principle of Nirvana, accumulating the resources for the holy path, and moving towards the components of Bodhi. Such wholesome dharmas, Bodhisattvas cultivate to increase and expand them, perfecting Bodhi. This is called the Bodhisattva's pure diligence.' - What is the pure diligence of a Bodhisattva? It refers to Bodhisattvas initiating such constant diligence, eliminating all sins, all unwholesome dharmas, unprofitable matters, and factors that obstruct the path, even the slightest unwholesomeness, not even generating a single thought of evil, let alone vast unwholesome dharmas! Therefore, Bodhisattvas completely eliminate these, aligning with the principle of Nirvana, accumulating the resources for the holy path, and moving towards the components of Bodhi. Such wholesome dharmas, Bodhisattvas cultivate to increase and expand them, perfecting Bodhi. This is called the Bodhisattva's pure diligence.
'What is the Bodhisattva's uncommon diligence? It refers to Bodhisattvas thinking thus: 'Even if the ten directions were filled with fire masses as numerous as the sands of the Ganges (Ganges river sand number of worlds), like the Avici Hell (Hell of incessant suffering). Beyond those worlds, there is a sentient being suffering all kinds of afflictions, without refuge, without reliance, and without protection. The Bodhisattva, out of compassion for that one sentient being, crosses the fierce fire masses to go and teach him, not even shirking the labor, let alone not saving many afflicted beings!' Such great compassionate diligence of the Bodhisattva is beyond the reach of non-Buddhist paths and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and this is called the Bodhisattva's uncommon diligence.' - What is the Bodhisattva's uncommon diligence? It refers to Bodhisattvas thinking thus: 'Even if the ten directions were filled with fire masses as numerous as the sands of the Ganges (Ganges river sand number of worlds), like the Avici Hell (Hell of incessant suffering). Beyond those worlds, there is a sentient being suffering all kinds of afflictions, without refuge, without reliance, and without protection. The Bodhisattva, out of compassion for that one sentient being, crosses the fierce fire masses to go and teach him, not even shirking the labor, let alone not saving many afflicted beings!' Such great compassionate diligence of the Bodhisattva is beyond the reach of non-Buddhist paths and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and this is called the Bodhisattva's uncommon diligence.
'What is the Bodhisattva's diligence without belittling oneself? It refers to Bodhisattvas never giving rise to the thought: 'Because my diligence is weak, inferior, and lazy, cultivating Bodhi, I consider it difficult to attain.' Furthermore, they do not think thus: 'I also cannot bear to shoulder such accumulated painful practices for countless kalpas and millions of kalpas, like saving one's head from burning, to then attain Bodhi.' They do not generate such a retreating mind. Therefore, Bodhisattvas generate this thought: 'All past Tathagatas (Tathagata: One of the titles of the Buddha), Arhats (Arhat: One who is worthy of offerings), Samyak-saṃbuddhas (Samyak-saṃbuddha: A fully enlightened being), present Tathagatas, Arhats, Samyak-saṃbuddhas, and future Tathagatas, Arhats, Samyak-saṃbuddhas, those Tathagatas all manifested enlightenment through diligent practice for countless kalpas. Therefore, the Buddhas did not attain such manifest perfect enlightenment through practicing diligence for a short time. I am also like this, and should cultivate various practices for many kalpas, and I will attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi: Unsurpassed, complete and perfect enlightenment), because the Buddhas of the three times are the same
行精進已成佛故。又我寧為一切有情精勤修習而處地獄，終不為己修行精進而證涅槃。』是名菩薩不輕賤精進。
「云何菩薩不倨傲精進？謂此菩薩起精進時終不味著，自倨輕他。誰有智者，希他恩念而行精進！是名菩薩不倨傲精進。
「善男子！菩薩摩訶薩能成就此十種法故，得精進圓滿。
「複次，善男子！菩薩成就十種法，得靜慮圓滿。何等為十？一者、積集福德；二者、能多厭離；三者、勤修精進；四者、具足多聞；五者、得不顛倒勤修領受；六者、法隨法行；七者、成利根性；八者、得心善巧；九者、得奢摩他、毗缽舍那善巧；十者、得不執著。
「云何菩薩積集福德？謂諸菩薩愛樂大乘，復能積集一切善根，所生之處攝善知識，而能修習種種妙行。又常愿生大婆羅門家、剎帝利家、大居士家，所生之處恒得正信。由是因緣增長無量廣大善根，為常不離善知識故。善知識者，所謂諸佛、一切菩薩。由是菩薩串習善根，增長熾盛，觀察世間苦惱逼迫、眾病所集、愚闇所蔽、無所安住。何以故？以欲因緣故。
「云何菩薩能多厭離？謂諸菩薩由前因緣，『我今不應於此世間行於貪慾，以彼貪慾但由妄情分別生故。諸佛廣說一切貪慾種種過患，所謂欲如尖摽、如镩、如劍亦如利刀
【現代漢語翻譯】 現代漢語譯本：由於精進行為已經成就了佛果。而且，我寧願爲了所有有情眾生精勤修行而身處地獄，也終究不為自己修行精進而證得涅槃。』這叫做菩薩不輕賤精進。 『什麼是菩薩不倨傲精進？』是指這位菩薩在發起精進時，始終不貪戀執著，不自高自大而輕視他人。誰有智慧的人，會希望他人施恩于自己而行精進呢！這叫做菩薩不倨傲精進。 『善男子！菩薩摩訶薩能夠成就這十種法，因此得到精進的圓滿。』 『再者，善男子！菩薩成就十種法，得到靜慮（Dhyana，禪定）的圓滿。哪十種呢？一是積集福德；二是能夠多多厭離；三是勤修精進；四是具足多聞；五是得到不顛倒的勤修領受；六是法隨法行；七是成就利根之性；八是得到心的善巧；九是得到奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）的善巧；十是得到不執著。 『什麼是菩薩積集福德？』是指諸位菩薩喜愛大乘佛法，又能積集一切善根，所出生的地方能夠遇到善知識，並且能夠修習種種殊勝的修行。又常常發願出生在大婆羅門（Brahmana）家、剎帝利（Kshatriya）家、大居士家，所出生的地方恒常能夠得到正信。由於這樣的因緣，增長無量廣大的善根，爲了常常不離開善知識的緣故。善知識，指的就是諸佛、一切菩薩。由於菩薩串習善根，增長熾盛，觀察世間的苦惱逼迫、眾病聚集、愚昧黑暗所矇蔽、無所安住。為什麼呢？因為貪慾的緣故。 『什麼是菩薩能夠多多厭離？』是指諸位菩薩由於之前的因緣，『我現在不應該在這個世間行於貪慾，因為那些貪慾只是由於虛妄的情感分別而產生的緣故。諸佛廣泛地宣說一切貪慾的種種過患，所謂貪慾就像尖銳的木樁、像鑿子、像劍也像鋒利的刀。
【English Translation】 English version: 'Because of diligent effort, Buddhahood has been achieved. Moreover, I would rather diligently practice for all sentient beings and dwell in hell than practice diligently for myself and attain Nirvana.' This is called the Bodhisattva's non-contemptuous diligence. 'What is the Bodhisattva's non-arrogant diligence?' It means that when this Bodhisattva initiates diligence, he never clings to it, nor is he arrogant and belittles others. Who with wisdom would hope for others to bestow grace upon oneself in order to practice diligently! This is called the Bodhisattva's non-arrogant diligence. 'Good man! Because the Bodhisattva Mahasattva is able to accomplish these ten dharmas, he attains the perfection of diligence.' 'Furthermore, good man! The Bodhisattva accomplishes ten dharmas and attains the perfection of Dhyana (meditative absorption). What are the ten? First, accumulating merit; second, being able to have much renunciation; third, diligently cultivating effort; fourth, possessing extensive learning; fifth, attaining non-inverted diligent cultivation and reception; sixth, practicing in accordance with the Dharma; seventh, accomplishing the nature of sharp faculties; eighth, attaining skillful means of the mind; ninth, attaining skillful means of Śamatha (tranquility) and Vipaśyanā (insight); tenth, attaining non-attachment. 'What is the Bodhisattva's accumulation of merit?' It refers to the Bodhisattvas who love the Mahayana Dharma and are able to accumulate all good roots. In the places where they are born, they can gather good teachers and are able to cultivate various wonderful practices. They also constantly vow to be born in great Brahmana (priestly caste) families, Kshatriya (warrior caste) families, and great householder families, and in the places where they are born, they can always obtain right faith. Because of these causes and conditions, they increase immeasurable and vast good roots, for the sake of constantly not being separated from good teachers. Good teachers refer to all Buddhas and all Bodhisattvas. Because the Bodhisattva is familiar with good roots, they increase and flourish, observing the world's suffering and oppression, the accumulation of diseases, the obscuration of ignorance, and the lack of a place to dwell. Why? Because of the cause of desire. 'What is the Bodhisattva's ability to have much renunciation?' It refers to the Bodhisattvas who, due to previous causes and conditions, think, 'I should not engage in greed in this world, because those desires are only produced by false emotional discriminations.' The Buddhas extensively explain all the various faults of greed, saying that greed is like a sharp stake, like a chisel, like a sword, and also like a sharp knife.
，又如毒蛇、如水聚沫、如肉腐敗臭穢可惡。』由是菩薩起厭離心，剃除鬚髮而披法服，出家正信，趣于非家。
「云何菩薩勤修精進？謂此菩薩既出家已，發大精進，未得令得，未解令解，未證令證。
「云何菩薩具足多聞？謂此菩薩由前因緣，多聞領受，於世俗諦及勝義諦深妙理中，善能宣說。
「云何菩薩得不顛倒勤修領受？謂此菩薩于諸諦理領納於心，精勤修習無倒善巧。
「云何菩薩法隨法行？謂此菩薩得善巧已，法隨法行，所謂正語、正業、正命、正思惟、正精進、正念、正定、正見，是為菩薩修習道支。
「云何菩薩而得利根？謂此菩薩習道支已，利根明悟，能正了知。菩薩由此安住寂靜，遠離執著、一切憒鬧，不樂多言。復能捨離欲尋、恚尋、害尋及不死尋，遠離眷屬、名稱、利養。
「云何菩薩得心善巧？謂此菩薩由前因緣，得心善巧，身常寂靜，觀察其心於善、不善及與無記，自念：『我今心住何性？』若住勝善清凈，心生信樂歡喜。云何勝善？謂三十七菩提分法。若住不善，應當厭離，發起精進，便能永斷諸不善法。云何名為諸不善法？謂貪、瞋、癡。貪有三種，謂上、中、下。云何上貪？謂此貪慾遍滿身心，隨順下劣，心常染著，於一切時無有慚、愧
【現代漢語翻譯】 現代漢語譯本：又如毒蛇、如水聚沫、如肉腐敗臭穢可惡。』由此菩薩生起厭離之心，剃除鬚髮而披上法服，出家修行，走向遠離世俗的生活。
『什麼是菩薩勤修精進？』是指這位菩薩出家之後，發大精進心，對於未得到的（功德）令其得到，對於未理解的令其理解，對於未證悟的令其證悟。
『什麼是菩薩具足多聞？』是指這位菩薩由於之前的因緣，廣泛聽聞並領受佛法，對於世俗諦（saṃvṛti-satya，相對真理）以及勝義諦（paramārtha-satya，絕對真理）深奧微妙的道理，能夠很好地宣說。
『什麼是菩薩獲得不顛倒的勤修領受？』是指這位菩薩對於各種真諦的道理領納於心，精勤修習沒有錯誤的善巧。
『什麼是菩薩法隨法行？』是指這位菩薩獲得善巧之後，依法隨法而行，也就是正語（samyag-vāc，正確的言語）、正業（samyak-karmānta，正確的行為）、正命（samyag-ājīva，正確的謀生方式）、正思惟（samyak-saṃkalpa，正確的思維）、正精進（samyag-vyāyāma，正確的努力）、正念（samyak-smṛti，正確的念頭）、正定（samyak-samādhi，正確的禪定）、正見（samyag-dṛṣṭi，正確的見解），這就是菩薩修習道支。
『什麼是菩薩能夠獲得利根？』是指這位菩薩修習道支之後，根器變得敏銳明悟，能夠正確地了知。菩薩因此安住在寂靜之中，遠離執著、一切喧鬧，不喜歡多說話。並且能夠舍離欲尋（kāma-vitarka，對慾望的尋思）、恚尋（vyāpāda-vitarka，對嗔恨的尋思）、害尋（vihiṃsā-vitarka，對傷害的尋思）以及不死尋，遠離眷屬、名稱、利養。
『什麼是菩薩獲得心善巧？』是指這位菩薩由於之前的因緣，獲得心善巧，身體常常保持寂靜，觀察自己的心是處於善、不善還是無記的狀態，自己想：『我現在的心處於什麼狀態？』如果處於殊勝的善和清凈的狀態，心中就會生起信樂和歡喜。什麼是殊勝的善？就是三十七菩提分法（bodhipākṣika-dharmāḥ，通往覺悟的三十七種修行方法）。如果處於不善的狀態，就應當厭惡遠離，發起精進心，便能夠永遠斷除各種不善法。什麼叫做各種不善法？就是貪（lobha，貪婪）、嗔（dveṣa，嗔恨）、癡（moha，愚癡）。貪有三種，即上、中、下。什麼是上貪？是指這種貪慾遍滿身心，隨順下劣，內心常常染著，在任何時候都沒有慚愧之心。
【English Translation】 English version: 'It is like a poisonous snake, like a collection of bubbles, like rotting flesh, foul-smelling and disgusting.' From this, the Bodhisattva develops a sense of revulsion, shaves his head and beard, dons the Dharma robes, leaves home with right faith, and goes forth from the household life.
'How does a Bodhisattva diligently cultivate vigor?' It means that this Bodhisattva, having left home, generates great vigor, causing what has not been attained to be attained, what has not been understood to be understood, and what has not been realized to be realized.
'How does a Bodhisattva possess extensive learning?' It means that this Bodhisattva, due to previous causes and conditions, extensively hears and receives the Dharma, and is able to skillfully expound the profound and subtle principles of both the conventional truth (saṃvṛti-satya) and the ultimate truth (paramārtha-satya).
'How does a Bodhisattva attain non-inverted diligent cultivation and reception?' It means that this Bodhisattva takes the principles of all truths to heart, diligently cultivating skillful means without error.
'How does a Bodhisattva practice in accordance with the Dharma?' It means that this Bodhisattva, having attained skillful means, practices in accordance with the Dharma, namely, right speech (samyag-vāc), right action (samyak-karmānta), right livelihood (samyag-ājīva), right thought (samyak-saṃkalpa), right effort (samyag-vyāyāma), right mindfulness (samyak-smṛti), right concentration (samyak-samādhi), and right view (samyag-dṛṣṭi). This is how a Bodhisattva cultivates the limbs of the path.
'How does a Bodhisattva attain sharp faculties?' It means that this Bodhisattva, having cultivated the limbs of the path, becomes sharp and enlightened in faculties, able to rightly understand. The Bodhisattva thereby dwells in stillness, far from attachment, all clamor, and does not delight in much talk. Furthermore, he is able to abandon thoughts of desire (kāma-vitarka), thoughts of hatred (vyāpāda-vitarka), thoughts of harm (vihiṃsā-vitarka), and thoughts of immortality, and stays away from relatives, fame, and gain.
'How does a Bodhisattva attain skillfulness of mind?' It means that this Bodhisattva, due to previous causes and conditions, attains skillfulness of mind, the body is constantly still, observing whether the mind is in a state of good, non-good, or neutral, thinking to oneself: 'In what state does my mind dwell now?' If it dwells in superior goodness and purity, faith, joy, and delight arise in the mind. What is superior goodness? It refers to the thirty-seven factors of enlightenment (bodhipākṣika-dharmāḥ). If it dwells in non-goodness, one should abhor and distance oneself, generate vigor, and then be able to permanently cut off all non-good dharmas. What are called all non-good dharmas? They are greed (lobha), hatred (dveṣa), and delusion (moha). Greed has three types, namely, superior, middling, and inferior. What is superior greed? It means that this greed pervades the body and mind, conforms to inferiority, the mind is constantly attached, and at all times there is no sense of shame or remorse.
。云何無慚？謂貪慾者恒起思惟尋求欲境，心生愛重，耽著讚美，是名無慚。云何無愧？謂貪慾者為欲因緣，能于父母及余尊者起于諍論，輕欺損害，重彼貪慾，是名無愧。謂貪慾者由是因緣生於惡處，是故說名增上貪慾。云何中貪？謂貪慾者行貪慾已，即生厭離，起變悔心，不復隨順，是名中貪。云何下貪？謂貪慾者起貪慾時，或摩觸身、才共語言、或時見已，欲心便息，是名下貪。所有一切活命資具，心若執著總說名貪。云何名瞋？是瞋應知亦有三種，謂上、中、下。云何上瞋？謂瞋恚者起種種瞋，於五無間隨造一業，或謗正法。謗正法者，其罪過彼五無間業，數分不及，迦羅分不及，乃至計喻、鄔波尼殺曇分亦所不及，由是因緣生捺洛迦。若生人中，形貌慘黑，眼目恒赤，為人暴惡，常行損害，由是因緣生捺洛迦。是名上瞋。云何中瞋？謂瞋恚者造罪業已，速能改悔即起對除，是名中瞋。云何下瞋？謂瞋恚者由起瞋故出粗惡言，輕調譏嫌，集不善業，經一剎那及一臘縛、一牟呼栗多即能改悔，修習對除，是名下瞋。是癡應知亦有三種，謂上、中、下。云何上癡？謂愚癡者恒住貪、瞋，曾無憂悔，是名上癡。云何中癡？謂愚癡者起少不善，即能于彼梵行者前發露懺悔，不見惡業可受重故，是名中癡。云何下癡？謂
【現代漢語翻譯】 現代漢語譯本：什麼是無慚（Ahrikya，不知羞恥）？是指有貪慾的人經常思索尋求慾望的對象，心中產生強烈的愛戀，沉溺於其中並加以讚美，這就是無慚。什麼是無愧（Anapatrapya，不覺羞恥）？是指有貪慾的人爲了滿足慾望，甚至會與父母以及其他尊敬的人發生爭執，輕視、欺騙、損害他們，而看重自己的貪慾，這就是無愧。有貪慾的人因此會墮落到惡道，所以稱為增上貪慾（Adhimatra Lobha，強烈的貪慾）。 什麼是中貪（Madhya Lobha，中等貪慾）？是指有貪慾的人在行貪慾之後，立即產生厭惡和遠離之心，生起後悔之意，不再順從貪慾，這就是中貪。什麼是下貪（Mridu Lobha，輕微的貪慾）？是指有貪慾的人在生起貪慾時，或者只是稍微接觸身體、簡單交談幾句、或者只是看了一眼，貪慾之心就平息了，這就是下貪。所有用來維持生命的資具，如果內心執著不放，都可以總稱為貪。 什麼是瞋（Dvesha，嗔恨）？應當知道瞋也有三種，即上、中、下。什麼是上瞋（Adhimatra Dvesha，強烈的嗔恨）？是指嗔恨之人產生各種嗔恨，造作五無間罪（Panca Anantarya，殺父、殺母、殺阿羅漢、破和合僧、出佛身血），或者誹謗正法。誹謗正法的罪過，超過五無間罪，無論從數量上、迦羅分（Kala，時間單位）上，乃至計喻（Upama，比喻）、鄔波尼殺曇分（Aupanisadam，奧義書）上都無法相比，因為這個原因會墮入捺洛迦（Naraka，地獄）。如果生在人間，則形貌醜陋黝黑，眼睛總是赤紅，為人兇暴惡毒，經常做出損害他人的事情，因為這個原因會墮入捺洛迦，這就是上瞋。 什麼是中瞋（Madhya Dvesha，中等嗔恨）？是指嗔恨之人在造作罪業之後，能夠迅速改正悔悟，立即採取措施消除罪業，這就是中瞋。什麼是下瞋（Mridu Dvesha，輕微的嗔恨）？是指嗔恨之人因為生起嗔恨而說出粗暴惡劣的語言，輕率地調侃、譏諷、嫌棄他人，積累不善之業，經過一剎那（Ksana，極短的時間）、一臘縛（Lava，較短的時間）、一牟呼栗多（Muhurta，較長的時間）之後，就能改正悔悟，修習對治之法，這就是下瞋。應當知道癡（Moha，愚癡）也有三種，即上、中、下。什麼是上癡（Adhimatra Moha，強烈的愚癡）？是指愚癡之人總是沉溺於貪、瞋之中，從來沒有憂愁後悔之心，這就是上癡。什麼是中癡（Madhya Moha，中等的愚癡）？是指愚癡之人如果做了少許不善之事，就能在清凈修行者面前坦白懺悔，認為惡業不會受到嚴重的果報，這就是中癡。 什麼是下癡？
【English Translation】 English version: What is Ahrikya (shamelessness)? It refers to a greedy person constantly contemplating and seeking objects of desire, with intense love arising in their heart, indulging in and praising them. This is called Ahrikya. What is Anapatrapya (lack of conscience)? It refers to a greedy person who, for the sake of fulfilling desires, may even argue with parents and other respected individuals, belittling, deceiving, and harming them, while valuing their own greed. This is called Anapatrapya. A greedy person, due to this, will fall into evil realms, hence it is called Adhimatra Lobha (intense greed). What is Madhya Lobha (moderate greed)? It refers to a greedy person who, after indulging in greed, immediately generates aversion and detachment, giving rise to remorse and no longer complying with greed. This is called Madhya Lobha. What is Mridu Lobha (mild greed)? It refers to a greedy person who, when greed arises, perhaps only slightly touches the body, engages in brief conversation, or merely glances, and the desire subsides. This is called Mridu Lobha. All the resources used to sustain life, if the mind clings to them, can be generally termed as greed. What is Dvesha (hatred)? It should be known that hatred also has three types: Adhimatra (intense), Madhya (moderate), and Mridu (mild). What is Adhimatra Dvesha (intense hatred)? It refers to a hateful person generating various forms of hatred, committing one of the five Anantarya (unpardonable sins: patricide, matricide, killing an Arhat, creating schism in the Sangha, shedding the blood of a Buddha), or slandering the true Dharma. The transgression of slandering the true Dharma surpasses the five Anantarya sins, whether in terms of quantity, Kala (unit of time), or even Upama (simile), Aupanisadam (Upanishad). Due to this cause, one falls into Naraka (hell). If born among humans, one will have an ugly, dark appearance, constantly red eyes, be violent and wicked, and frequently harm others. Due to this cause, one falls into Naraka. This is Adhimatra Dvesha. What is Madhya Dvesha (moderate hatred)? It refers to a hateful person who, after committing sinful deeds, can quickly correct and repent, immediately taking measures to eliminate the sins. This is Madhya Dvesha. What is Mridu Dvesha (mild hatred)? It refers to a hateful person who, due to arising hatred, utters coarse and evil words, casually mocks, ridicules, and dislikes others, accumulating unwholesome karma. After a Ksana (very short time), a Lava (short time), or a Muhurta (longer time), one can correct and repent, practicing antidotes. This is Mridu Dvesha. It should be known that Moha (delusion) also has three types: Adhimatra (intense), Madhya (moderate), and Mridu (mild). What is Adhimatra Moha (intense delusion)? It refers to a deluded person who is always immersed in greed and hatred, never experiencing sorrow or regret. This is Adhimatra Moha. What is Madhya Moha (moderate delusion)? It refers to a deluded person who, if committing a small amount of unwholesome deeds, can confess and repent before pure practitioners, believing that the evil karma will not receive severe consequences. This is Madhya Moha. What is Mridu Moha?
愚癡者于佛所制非性戒中少有毀犯，或一、二、三，便能捨離，是名下癡。菩薩于彼貪、瞋、癡法皆能遮止，由心善巧。得善巧已，終無喜樂於彼染著。何以故？得心善巧故，若住無記即勤觀察，惟起正念。云何無記？謂起心時，心不在內，亦不在外；非住于善，非住不善；不住毗缽舍那，亦復不住于奢摩他，而心下劣引起睡眠，令心昧略，猶如士夫極重睡眠，初覺之時，根識惛昧，不能明瞭。住無記心亦復如是。以無記心不明瞭故，菩薩于中心精勇銳，安住歡喜。是名菩薩得心善巧。
「云何菩薩得奢摩他、毗缽舍那善巧？謂此菩薩心善巧已，觀察諸法如幻如夢，思惟諸法：『此是善法，此非善法；此出離法，此不出離法。』謂諸菩薩觀一切法皆依於心，心為自性、心為上首，能攝受心、善調伏心、善了知心，故能攝此一切諸法。既善調伏又善了知，由此因緣便能修習奢摩他法——如是繫心，如是止心及安住心。勤修如是奢摩他故，便能安住心一境性。菩薩住心一境性已，入定觀察，得離生喜樂。心得喜已，遠離欲界惡、不善法及有尋有伺，是名修行住初靜慮。又離尋伺，不味喜樂，觀無常已，出初靜慮，住內等凈，得定生喜樂，是名菩薩入第二靜慮。次厭離喜及觀苦已，住舍正念、正知及樂，心安正受。佛
【現代漢語翻譯】 現代漢語譯本：愚癡的人對於佛所制定的非根本戒律，稍微有一點違犯，哪怕只是一、二、三條，就能捨棄戒律，這叫做下等愚癡。菩薩對於貪、瞋（chēn，嗔怒）、癡（chī，愚昧）這些不好的法，都能加以遮止，因為他們的心很善巧。得到了心的善巧之後，最終不會對那些染著的事物感到喜樂。為什麼呢？因為得到了心的善巧的緣故。如果處於無記的狀態，就勤奮地觀察，只生起正念。什麼是無記呢？就是當生起心的時候，心不在內，也不在外；不住于善，也不住于不善；不住于毗缽舍那（vipassanā，內觀），也不住于奢摩他（samatha，止觀），而是心變得下劣，引起睡眠，使心變得昏昧，就像一個士夫深度睡眠一樣，剛醒來的時候，根識昏昧，不能夠明瞭。處於無記心也是這樣。因為無記心不明瞭的緣故，菩薩在心中精進勇猛，安住在歡喜之中。這叫做菩薩得到心的善巧。 『什麼是菩薩得到奢摩他（samatha，止觀）、毗缽舍那（vipassanā，內觀）的善巧呢？就是說這位菩薩心已經很善巧了，觀察諸法如幻如夢，思考諸法：『這是善法，這不是善法；這是出離法，這不是出離法。』就是說諸位菩薩觀察一切法都依於心，心是自性，心是最高的，能夠攝受心、善於調伏心、善於了知心，所以能夠攝受這一切諸法。既然善於調伏又善於了知，因此就能夠修習奢摩他法——這樣繫心，這樣止心以及安住心。勤奮地修習這樣的奢摩他，就能夠安住於心一境性。菩薩安住於心一境性之後，入定觀察，得到離生喜樂。心得到喜之後，遠離欲界的惡、不善法以及有尋有伺（有粗細的思慮），這叫做修行人安住在初禪。又遠離尋伺，不貪戀喜樂，觀察無常之後，出離初禪，安住在內心的平靜，得到定生喜樂，這叫做菩薩進入第二禪。接著厭離喜並且觀察苦之後，安住在舍（平靜）、正念、正知和樂之中，心安穩地承受。佛
【English Translation】 English version: A foolish person, if they slightly violate a non-fundamental precept established by the Buddha, even just one, two, or three, can abandon the precepts. This is called lower-level foolishness. A Bodhisattva can prevent all greedy, hateful (anger), and ignorant (delusion) dharmas (teachings, phenomena) because their mind is skillful. Having attained skillfulness of mind, they ultimately find no joy or pleasure in those defiled attachments. Why? Because they have attained skillfulness of mind. If dwelling in a state of neutral feeling (neither pleasant nor unpleasant), they diligently observe, only giving rise to right mindfulness. What is neutral feeling? It is when the mind arises, it is neither within nor without; it does not dwell in goodness, nor does it dwell in non-goodness; it does not dwell in vipassanā (insight meditation), nor does it dwell in samatha (calm abiding), but the mind becomes inferior, causing sleep, making the mind dull, like a person in deep sleep, when first awakened, the sense faculties are confused and unable to be clear. Dwelling in a neutral mind is also like this. Because the neutral mind is not clear, the Bodhisattva is diligent and courageous in their heart, dwelling in joy. This is called the Bodhisattva attaining skillfulness of mind. 『What is the Bodhisattva attaining skillfulness in samatha (calm abiding) and vipassanā (insight meditation)? It is said that this Bodhisattva, having a skillful mind, observes all dharmas as illusions and dreams, contemplating the dharmas: 『This is a good dharma, this is not a good dharma; this is a dharma of liberation, this is not a dharma of liberation.』 That is to say, all Bodhisattvas observe that all dharmas rely on the mind, the mind is the self-nature, the mind is supreme, able to gather the mind, skillfully tame the mind, and skillfully know the mind, therefore able to gather all these dharmas. Since they are skilled in taming and skilled in knowing, they can cultivate the samatha dharma—thus focusing the mind, thus stopping the mind, and thus abiding the mind. By diligently cultivating such samatha, they can abide in the one-pointedness of mind. After the Bodhisattva abides in the one-pointedness of mind, they enter into samadhi (meditative state) and observe, attaining joy and pleasure born of detachment. After the mind attains joy, they are separated from the evil and unwholesome dharmas of the desire realm, as well as initial and sustained thought (coarse and subtle thinking), this is called a practitioner dwelling in the first dhyana (meditative absorption). Furthermore, separated from initial and sustained thought, not savoring joy and pleasure, observing impermanence, they emerge from the first dhyana, dwelling in inner tranquility, attaining joy and pleasure born of samadhi, this is called the Bodhisattva entering the second dhyana. Next, disliking joy and observing suffering, they dwell in equanimity, right mindfulness, right awareness, and pleasure, the mind peacefully receiving. Buddha』
說：『成就住舍念樂，入第三靜慮，修行而住。』作空解已，入第四靜慮，便舍我執。舍我執故，苦樂亦斷，憂喜滅故，住不苦樂，舍念清凈，是名修習第四靜慮。又菩薩觀身與虛空等，既信解已，舍諸色想、滅有對想——離種種想，舍色想故；滅有對想，離異想故——入無邊空，是謂修習空無邊處。超過一切空無邊已，有識等生，入無邊識，是謂修住識無邊處。超過一切識無邊已，入無所有，是謂修住無所有處。超無所有，修習而住非想非非想處。又諸菩薩遠離能緣想受心故，名住滅定。雖入彼定，終不樂著。出彼定已，與慈心俱，舍怨憎心，遠損害想，廣大無量，平等無二，極善修習，於一方面意解遍滿，入定而住，諸餘三方、四維、上下週遍世間。與悲心俱，舍怨憎心，離損害意，廣大無量，平等無二，極善修習，於一方面無邊世界意解遍滿，入定而住，諸餘三方、四維、上下週遍世間。菩薩與喜心俱，舍怨憎心，離損害意，廣大無量，平等無二，極善修習，於一方面意解周遍，入定而住，諸餘三方、四維、上下週遍世間。菩薩與舍心俱，離怨憎心，舍損害意，廣大無量，平等無二，極善修習，於一方面意解周遍，入定而住，諸餘三方、四維、上下週遍世間。
「云何菩薩得不執著？謂此菩薩得五神通亦
【現代漢語翻譯】 現代漢語譯本：說：『成就於安住舍唸的快樂，進入第三禪定（Dhyana），修行並安住其中。』在對空性（Sunyata）理解之後，進入第四禪定，便捨棄了我執（Atma-graha）。捨棄我執的緣故，苦和樂也斷滅了，憂和喜也滅除了，安住于不苦不樂，捨棄雜念而得清凈，這叫做修習第四禪定。此外，菩薩觀自身與虛空相等，既然對此深信理解，便捨棄各種色想（Rupa-samjna）、滅除有對想（Pratigha-samjna）——遠離種種思緒，捨棄色想的緣故；滅除有對想，遠離差異之想的緣故——進入無邊虛空，這叫做修習空無邊處（Akasanantyayatana）。超越一切空無邊處之後，有識等生起，進入無邊之識，這叫做修住識無邊處（Vijnananantyayatana）。超越一切識無邊處之後，進入一無所有，這叫做修住無所有處（Akincanyayatana）。超越無所有處，修行並安住于非想非非想處（Naivasamjnanasamjnatayatana）。此外，諸位菩薩遠離能緣之想和受之心，因此名為安住于滅盡定（Nirodha-samapatti）。雖然進入這種禪定，最終也不會執著於它。從這種禪定出來之後，與慈心（Maitri）相應，捨棄怨恨憎惡之心，遠離損害之想，廣大無量，平等無二，極其善巧地修習，在一個方向上以意念理解而周遍充滿，進入禪定而安住，其餘三個方向、四個角落、上方和下方都周遍世間。與悲心（Karuna）相應，捨棄怨恨憎惡之心，遠離損害之意，廣大無量，平等無二，極其善巧地修習，在一個方向上以意念理解而周遍無邊的世界，進入禪定而安住，其餘三個方向、四個角落、上方和下方都周遍世間。菩薩與喜心（Mudita）相應，捨棄怨恨憎惡之心，遠離損害之意，廣大無量，平等無二，極其善巧地修習，在一個方向上以意念理解而周遍，進入禪定而安住，其餘三個方向、四個角落、上方和下方都周遍世間。菩薩與舍心（Upeksha）相應，遠離怨恨憎惡之心，捨棄損害之意，廣大無量，平等無二，極其善巧地修習，在一個方向上以意念理解而周遍，進入禪定而安住，其餘三個方向、四個角落、上方和下方都周遍世間。 『菩薩如何才能不執著呢？』 意思是說這位菩薩獲得了五神通（Panca-abhijna）也
【English Translation】 English version: Saying: 'Accomplishing dwelling in the bliss of mindfulness, entering the third Dhyana (meditative absorption), cultivating and abiding therein.' After understanding emptiness (Sunyata), entering the fourth Dhyana, one abandons self-grasping (Atma-graha). Because of abandoning self-grasping, suffering and pleasure are also cut off, sorrow and joy are extinguished, abiding in neither suffering nor pleasure, abandoning distraction and attaining purity, this is called cultivating the fourth Dhyana. Furthermore, a Bodhisattva contemplates the body as equal to space, having deeply believed and understood this, they abandon all perceptions of form (Rupa-samjna), extinguish perceptions of resistance (Pratigha-samjna) – separating from various thoughts, because of abandoning perceptions of form; extinguishing perceptions of resistance, because of separating from thoughts of difference – entering boundless space, this is called cultivating the sphere of boundless space (Akasanantyayatana). Having transcended all spheres of boundless space, consciousness and so on arise, entering boundless consciousness, this is called cultivating and abiding in the sphere of boundless consciousness (Vijnananantyayatana). Having transcended all spheres of boundless consciousness, entering nothingness, this is called cultivating and abiding in the sphere of nothingness (Akincanyayatana). Transcending the sphere of nothingness, cultivating and abiding in the sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana). Furthermore, all Bodhisattvas, being far from the mind of thinking and feeling, are named as abiding in cessation (Nirodha-samapatti). Although entering that samadhi, they ultimately do not cling to it. Having emerged from that samadhi, being together with loving-kindness (Maitri), abandoning hatred and aversion, being far from thoughts of harm, vast and immeasurable, equal and without duality, extremely well cultivated, in one direction understanding with the mind pervades and fills, entering samadhi and abiding, the other three directions, four intermediate directions, above and below pervade the world. Being together with compassion (Karuna), abandoning hatred and aversion, being far from the intention to harm, vast and immeasurable, equal and without duality, extremely well cultivated, in one direction understanding with the mind pervades the boundless world, entering samadhi and abiding, the other three directions, four intermediate directions, above and below pervade the world. The Bodhisattva being together with joy (Mudita), abandoning hatred and aversion, being far from the intention to harm, vast and immeasurable, equal and without duality, extremely well cultivated, in one direction understanding with the mind pervades, entering samadhi and abiding, the other three directions, four intermediate directions, above and below pervade the world. The Bodhisattva being together with equanimity (Upeksha), being far from hatred and aversion, abandoning the intention to harm, vast and immeasurable, equal and without duality, extremely well cultivated, in one direction understanding with the mind pervades, entering samadhi and abiding, the other three directions, four intermediate directions, above and below pervade the world. 『How does a Bodhisattva attain non-attachment?』 Meaning this Bodhisattva who has attained the five superknowledges (Panca-abhijna) also
不執著，常能希求菩提資糧、諸法圓滿。
「善男子！菩薩摩訶薩成就此十種法故，得靜慮圓滿。
「複次，善男子！菩薩成就十種法，得般若圓滿。何等為十？一者、無我善巧；二者、業果善巧；三者、有為善巧；四者、生死流轉善巧；五者、舍離生死善巧；六者、得二乘善巧；七者、大乘善巧；八者、舍離魔業善巧；九者、得不顛倒般若；十者、得無等般若。
「善男子！云何菩薩得無我善巧？謂諸菩薩學般若故，能正觀色、受、想、行、識。觀察色時生不可得、集不可得、滅不可得，如是觀察受、想、行、識，生、集、滅法俱不可得。以勝義中不可得故，非於世俗。勝義、世俗諸法自性，但有言說，實無可得。由是因緣，菩薩長時不捨精進，為欲利益諸有情故，如救頭然。由是菩薩得無我善巧。
「云何菩薩得業果善巧？謂諸菩薩如是思惟：『一切世間自性皆空，如戲場處、健達縛城。一切有情雖非實有，然執著我，由是不能通達聖道。』是諸有情如是思惟：『若無有我及無有情、命者、生者、意生士夫，若補特伽羅、摩納縛迦，若養育者，即無善惡業異熟果體性可得！』以正般若如實了知，是名菩薩得業果善巧。
「云何菩薩得有為善巧？謂諸菩薩以正般若了知一切諸有為法
【現代漢語翻譯】 現代漢語譯本：不執著，常常能夠希求菩提資糧和諸法圓滿。
『善男子！菩薩摩訶薩成就這十種法，就能得到靜慮的圓滿。』
『再者，善男子！菩薩成就十種法，就能得到般若的圓滿。是哪十種呢？一是無我善巧；二是業果善巧；三是有為善巧；四是生死流轉善巧；五是舍離生死善巧；六是得二乘（聲聞乘和緣覺乘）善巧；七是大乘善巧；八是舍離魔業善巧；九是得不顛倒般若；十是得無等般若。』
『善男子！菩薩如何得到無我善巧呢？就是說，諸位菩薩因為學習般若的緣故，能夠正確地觀察色、受、想、行、識（五蘊）。觀察色的時候，發現它的生不可得、集不可得、滅不可得，像這樣觀察受、想、行、識，它們的生、集、滅法都是不可得的。因為在勝義諦（ परमार्थ satya）中不可得的緣故，並非在世俗諦（saṃvṛti-satya）中不可得。勝義諦和世俗諦中諸法的自性，只不過是言語上的表達，實際上沒有什麼可以得到的。因為這個緣故，菩薩長時間不捨棄精進，爲了利益一切有情眾生的緣故，就像是拯救燃燒的頭一樣急迫。因為這樣，菩薩得到無我善巧。』
『菩薩如何得到業果善巧呢？就是說，諸位菩薩這樣思惟：『一切世間的自性都是空性的，就像戲場、健達縛城（Gandharva-nagara，海市蜃樓）一樣。一切有情眾生雖然不是真實存在的，但是執著于『我』，因此不能通達聖道。』這些有情眾生這樣思惟：『如果沒有我以及有情、命者、生者、意生士夫（manuja，人）、補特伽羅（pudgala，補特伽羅，意為『人』或『個體』）、摩納縛迦（mānavaka，少年），如果沒有養育者，就沒有善惡業的異熟果的體性可以得到！』用正確的般若智慧如實地了知這些，這叫做菩薩得到業果善巧。
『菩薩如何得到有為善巧呢？就是說，諸位菩薩用正確的般若智慧了知一切有為法
【English Translation】 English version: Without attachment, one can often seek the resources for Bodhi and the perfection of all Dharmas.
'Good man! A Bodhisattva-Mahasattva, by accomplishing these ten Dharmas, attains the perfection of Dhyana (靜慮, meditation).'
'Furthermore, good man! A Bodhisattva, by accomplishing ten Dharmas, attains the perfection of Prajna (般若, wisdom). What are these ten? First, skillful in no-self (無我善巧, anatta-kausalya); second, skillful in the results of karma (業果善巧, karma-phala-kausalya); third, skillful in conditioned phenomena (有為善巧, samskrta-kausalya); fourth, skillful in the cycle of birth and death (生死流轉善巧, samsara-pravrtti-kausalya); fifth, skillful in abandoning birth and death (舍離生死善巧, samsara-parityaga-kausalya); sixth, skillful in attaining the Two Vehicles (得二乘善巧, dvyana-kausalya); seventh, skillful in the Great Vehicle (大乘善巧, mahayana-kausalya); eighth, skillful in abandoning the works of Mara (舍離魔業善巧, mara-karma-parityaga-kausalya); ninth, attaining non-inverted Prajna (得不顛倒般若, aviparita-prajna); tenth, attaining unequaled Prajna (得無等般若, asama-prajna).'
'Good man! How does a Bodhisattva attain skillfulness in no-self? It is when Bodhisattvas, through studying Prajna, can correctly observe form (色, rupa), feeling (受, vedana), perception (想, samjna), mental formations (行, samskara), and consciousness (識, vijnana). When observing form, they realize that its arising is unattainable, its accumulation is unattainable, and its cessation is unattainable. Likewise, when observing feeling, perception, mental formations, and consciousness, their arising, accumulation, and cessation are all unattainable. Because they are unattainable in the ultimate sense (勝義, paramartha), it is not that they are unattainable in the conventional sense (世俗, samvriti). The inherent nature of Dharmas in the ultimate and conventional senses is merely verbal expression; in reality, nothing can be attained. Because of this reason, Bodhisattvas do not abandon diligence for a long time, for the sake of benefiting all sentient beings, as urgently as saving a burning head. Because of this, Bodhisattvas attain skillfulness in no-self.'
'How does a Bodhisattva attain skillfulness in the results of karma? It is when Bodhisattvas think thus: 『The inherent nature of all the world is empty, like a stage or a Gandharva city (健達縛城, Gandharva-nagara, mirage). Although all sentient beings are not truly existent, they cling to 『I,』 and therefore cannot understand the holy path.』 These sentient beings think thus: 『If there is no 『I』 and no sentient being, life, birth, mind-born man (意生士夫, manuja, human), person (補特伽羅, pudgala, person or individual), youth (摩納縛迦, mānavaka, young man), if there is no nurturer, then there is no nature of the ripened fruit of good and evil karma to be attained!』 Knowing this truly with correct Prajna, this is called a Bodhisattva attaining skillfulness in the results of karma.'
'How does a Bodhisattva attain skillfulness in conditioned phenomena? It is when Bodhisattvas know all conditioned phenomena with correct Prajna
，如是思惟：『諸有為法念念遷謝，無久住相，猶如危露，譬若瀑流。云何如是法中而生貪著，即懷憂惱！若起執著，易壞諸法，何名智者！』由是因緣，于滅壞法不樂執著，起厭離心，是名菩薩得有為善巧。
「云何菩薩得生死流轉善巧？謂諸菩薩如是思惟：『一切世間無明所覆，常處生死，為愛罥縛。由愛為因，而生於取；由取為因，生善惡業；由生業故，令有相續；由有為因，而起于生；由生為因，故有老死、憂悲、苦惱，眾苦集故。如是展轉相續不斷，如汲灌輪上下回轉，生死相續亦復如是。』由此菩薩以正般若如實了知，是名菩薩得生死流轉善巧。
「云何菩薩得舍離生死善巧？謂諸菩薩如是思惟：『離無明故，不著諸行；舍諸行故，則無有愛；遠離愛故，則無有取；能離取故，有不相續；舍彼有故，則無有生；能離生故，永斷老死、憂悲、苦惱。』由是菩薩以正般若如實了知，是名菩薩得舍離生死善巧。
「云何菩薩得二乘善巧？謂諸菩薩如是思惟：『此法能得預流、一來及不還果、阿羅漢故，永盡諸漏，斷諸結習，無復相續生死流轉，游履涅槃。思惟此法得辟支佛，如犀角喻，獨一而行。一切菩薩以正般若了知此法，終不取證！』何以故？若諸菩薩如是思惟：『我為利益諸有情界作
【現代漢語翻譯】 現代漢語譯本：如此思惟：『一切有為法（conditioned phenomena）唸唸遷滅衰謝，沒有長久住留的表相，猶如危險的露珠，好比奔騰的瀑布。為何要對這樣的法生起貪戀執著，從而產生憂愁煩惱！如果生起執著，容易毀壞各種法，這怎麼能稱作智者！』因為這個緣故，對於會滅壞的法不樂於執著，生起厭離之心，這叫做菩薩得到有為法的善巧。 如此思惟：『一切世間都被無明（ignorance）所覆蓋，常處在生死輪迴之中，被愛慾的羅網束縛。因為愛慾的緣故，而生起執取；因為執取的緣故，產生善業和惡業；因為產生業的緣故，使得『有』（existence）相續不斷；因為『有』的緣故，而生起出生；因為出生的緣故，所以有衰老、死亡、憂愁、悲傷、痛苦、煩惱，種種苦聚集在一起。這樣輾轉相續不斷，好像水車汲水上下回轉一樣，生死相續也是這樣。』因此菩薩用正確的般若智慧（prajna）如實了知，這叫做菩薩得到生死流轉的善巧。 如此思惟：『離開無明的緣故，就不執著于諸行（actions）；捨棄諸行的緣故，就沒有愛慾；遠離愛慾的緣故，就沒有執取；能夠離開執取的緣故，就沒有相續；捨棄『有』的緣故，就沒有出生；能夠離開出生的緣故，永遠斷絕衰老、死亡、憂愁、悲傷、痛苦、煩惱。』因此菩薩用正確的般若智慧如實了知，這叫做菩薩得到舍離生死的善巧。 如此思惟：『這種法能夠證得預流果（Sotapanna，須陀洹）、一來果（Sakadagami，斯陀含）以及不還果（Anagami，阿那含）、阿羅漢果（Arhat），永遠滅盡各種煩惱，斷除各種結縛習氣，不再相續生死流轉，遊行進入涅槃（Nirvana）。思惟這種法能夠證得辟支佛果（Pratyekabuddha），如同犀牛角一樣，獨自修行。一切菩薩用正確的般若智慧了知這種法，最終也不會去證得它！』為什麼呢？如果各位菩薩這樣思惟：『我爲了利益一切有情眾生而修行』
【English Translation】 English version: Thus contemplating: 『All conditioned phenomena (Samskrta dharmas) are constantly changing and decaying, without any lasting form, like a precarious dewdrop, like a rushing waterfall. Why should one become attached to such dharmas, thus giving rise to sorrow and distress! If attachment arises, it easily destroys all dharmas; how can one be called wise!』 Because of this reason, one does not delight in attachment to destructible dharmas, and gives rise to a mind of aversion. This is called a Bodhisattva attaining skillful means regarding conditioned phenomena. Thus contemplating: 『All sentient beings in the world are covered by ignorance (Avidya), constantly dwelling in the cycle of birth and death (Samsara), bound by the net of love and desire. Because of love and desire, grasping arises; because of grasping, good and bad karma arises; because of the arising of karma, existence (Bhava) continues; because of existence, birth arises; because of birth, there is old age, death, sorrow, grief, suffering, and distress; thus, all kinds of suffering accumulate. In this way, it continues uninterrupted, like a water wheel turning up and down; the cycle of birth and death is also like this.』 Therefore, a Bodhisattva, with correct prajna (wisdom), truly understands this. This is called a Bodhisattva attaining skillful means regarding the cycle of birth and death. Thus contemplating: 『Because of the absence of ignorance, one is not attached to actions (Samskaras); because of abandoning actions, there is no love and desire; because of being apart from love and desire, there is no grasping; because of being able to abandon grasping, there is no continuation; because of abandoning existence, there is no birth; because of being able to abandon birth, old age, death, sorrow, grief, suffering, and distress are forever cut off.』 Therefore, a Bodhisattva, with correct prajna, truly understands this. This is called a Bodhisattva attaining skillful means regarding abandoning birth and death. Thus contemplating: 『This Dharma can attain the fruit of Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non-returner (Anagami), and Arhat, forever exhausting all defilements, cutting off all bonds and habits, no longer continuing in the cycle of birth and death, and entering Nirvana. Contemplating this Dharma can attain the fruit of Pratyekabuddha, like a rhinoceros horn, walking alone. All Bodhisattvas, with correct prajna, understand this Dharma, but ultimately will not attain it!』 Why? If all Bodhisattvas think like this: 『I cultivate for the benefit of all sentient beings』
師子吼，我當拔濟住于生死諸有情類，發大誓願，終不獨一出離生死！』是名菩薩得二乘善巧。
「云何菩薩得大乘善巧？謂諸菩薩于學戒中，觀學者不可得、所學亦不可得、戒所得果亦不可得，然不執空、墮于斷見，是名菩薩大乘善巧。
「云何菩薩而得舍離魔業善巧？謂諸菩薩遠離一切不善丈夫，亦不住彼惡國之中。又能遠離隨世俗見、修習咒術，而求利養及尊重供養。復能遠離障菩提法諸煩惱等，而能修習諸對除道。是名舍離魔業善巧。
「云何菩薩得不顛倒般若？謂諸菩薩修習般若，于諸世間經書、咒術、工巧處中，常為教化諸有情故，終不為已求知解故，亦不為身得名聞故，又復不為得利養故，為開演聖教大威德故，終不欲為顯己德故，專起思惟殊勝正教，于如來制毗奈耶中，示現功德，終不墮于異道諸見。是名菩薩得不顛倒善巧。
「云何菩薩得無等般若？謂諸菩薩所學般若超過二乘、一切世間天、魔、梵、世及諸外道婆羅門等，八部諸眾一切有情，而無等於菩薩般若，惟除如來、應、正等覺。是名菩薩無等般若。
「善男子！菩薩能成就此十種法，得般若圓滿。」
佛說寶雨經卷第二
(大周長壽二年歲次癸巳九月丁亥三月己丑佛授記寺譯)
(大
【現代漢語翻譯】 現代漢語譯本 『如雄獅怒吼一般，我應當救拔那些居住在生死輪迴中的一切眾生，發起宏大的誓願，最終也不會獨自一人脫離生死輪迴！』這叫做菩薩獲得二乘（聲聞乘和緣覺乘）的善巧方便。
『菩薩如何獲得大乘的善巧方便呢？』是指菩薩在學習戒律的過程中，觀察到學習者是不可得的，所學習的內容也是不可得的，戒律所獲得的果報也是不可得的，然而不執著于空性，不墮入斷滅的見解，這叫做菩薩的大乘善巧方便。
『菩薩如何能夠舍離魔業的善巧方便呢？』是指菩薩遠離一切不善之人，也不居住在那些邪惡的國家之中。並且能夠遠離隨順世俗的見解、修習咒術，而追求利益供養和尊重供養。又能遠離障礙菩提之法的各種煩惱等等，而能夠修習各種對治煩惱的法門。這叫做舍離魔業的善巧方便。
『菩薩如何獲得不顛倒的般若智慧呢？』是指菩薩修習般若智慧，對於世間的一切經書、咒術、工巧技藝等，常常爲了教化一切眾生，最終不是爲了自己求知解，也不是爲了自身獲得名聞利養，又不是爲了獲得利益供養，而是爲了開演聖教的大威德，最終不想要爲了彰顯自己的功德，專心致志地思惟殊勝的正教，在如來制定的毗奈耶（戒律）中，示現功德，最終不墮入異道的各種見解。這叫做菩薩獲得不顛倒的善巧方便。
『菩薩如何獲得無與倫比的般若智慧呢？』是指菩薩所學習的般若智慧超過二乘（聲聞乘和緣覺乘）、一切世間的天人、魔、梵天、世間以及各種外道婆羅門等等，八部眾以及一切有情眾生，而沒有能夠與菩薩的般若智慧相等的，唯有如來、應供、正等覺（佛）除外。這叫做菩薩的無等般若智慧。
『善男子！菩薩能夠成就這十種法，就能獲得般若的圓滿。』
《佛說寶雨經》卷第二
（大周長壽二年歲次癸巳九月丁亥三月己丑佛授記寺譯）
（大
【English Translation】 English version 'Like a lion's roar, I shall rescue all sentient beings dwelling in the cycle of birth and death, make a great vow, and ultimately not be the only one to escape from the cycle of birth and death!' This is called a Bodhisattva gaining skillful means of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).
'How does a Bodhisattva gain the skillful means of the Mahāyāna?' It refers to Bodhisattvas, while learning the precepts (śīla), observing that the learner is unattainable, what is learned is also unattainable, and the result obtained from the precepts is also unattainable, yet not clinging to emptiness and falling into nihilistic views. This is called a Bodhisattva's skillful means of the Mahāyāna.
'How can a Bodhisattva gain the skillful means of abandoning demonic activities?' It refers to Bodhisattvas staying away from all unwholesome people and not residing in those evil countries. Furthermore, they can stay away from following worldly views, practicing mantras, and seeking profit and respect. They can also stay away from all afflictions (kleśas) that obstruct the Dharma of Bodhi and cultivate the paths that counteract them. This is called the skillful means of abandoning demonic activities.
'How does a Bodhisattva obtain non-inverted prajñā (wisdom)?' It refers to Bodhisattvas cultivating prajñā, and in all worldly scriptures, mantras, and crafts, always for the sake of teaching and transforming all sentient beings, ultimately not for seeking knowledge for themselves, nor for gaining fame and profit for themselves, nor for obtaining offerings, but for expounding the great power and virtue of the Holy Teachings, ultimately not wanting to show off their own merits, focusing on contemplating the supreme Right Teaching, demonstrating merits in the Vinaya (discipline) established by the Tathāgata, and ultimately not falling into the various views of other paths. This is called a Bodhisattva obtaining non-inverted skillful means.
'How does a Bodhisattva obtain unparalleled prajñā?' It refers to the prajñā learned by Bodhisattvas surpassing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), all worldly gods, demons (māra), Brahmā, the world, and various non-Buddhist Brahmins, the eight classes of beings, and all sentient beings, and there is nothing equal to the Bodhisattva's prajñā, except for the Tathāgata, Arhat, Samyaksaṃbuddha (Buddha). This is called a Bodhisattva's unparalleled prajñā.
'Good man! If a Bodhisattva can accomplish these ten dharmas, they will attain the perfection of prajñā.'
The Sutra of the Treasure Rain Spoken by the Buddha, Volume Two
(Translated by the Buddha-Anumati Temple in the second year of Changshou during the Great Zhou Dynasty, the year being Gui Si, the ninth month Ding Hai, the third month Ji Chou)
(Great
白馬寺大德沙門懷義監譯)
(南印度沙門摩流支宣釋梵本)
(中印度王使沙門梵摩兼宣梵本)
(京濟法寺沙門戰陀譯語)
(佛授記寺沙門慧智證譯語)
(佛授記寺沙門道昌證梵文)
(天宮寺沙門摩難陀證梵文)
(大周東寺都維那清源縣開國公沙門處一筆受)
(佛授記寺都維那昌平縣開國公沙門德感筆受)
(佛授記寺沙門思玄綴文)
(長壽寺主沙門智瀲綴文)
(佛授記寺都維那贊皇縣開國公沙門知靜證議)
(佛授記寺主渤海縣開國公沙門行感證議)
(大周東寺都維預章縣開國公沙門惠儼證議)
(天宮寺上座沙門知道證議)
(大周東寺上座江陵縣開國公沙門法明證議)
(長壽寺上座沙門知機證議)
(大奉光寺上座當陽縣開國公沙門惠棱證議)
(佛授記寺沙門神英證議)
(京西明寺沙門圓測證議)
(波羅門僧般若證譯)
(波羅門僧臣度破具寫梵本)
(鴻州度山縣人臣叱干智藏寫梵本)
(婆羅門臣迦葉烏擔寫梵本)
(婆羅門臣剎利烏臺寫梵本)
(尚方監匠臣李審㳟裝)
(麟臺揩書令史臣杜大賓寫
【現代漢語翻譯】 現代漢語譯本 （白馬寺大德沙門懷義監譯） （南印度沙門摩流支（Marichi）宣釋梵本） （中印度王使沙門梵摩兼宣梵本） （京濟法寺沙門戰陀（Chanda）譯語） （佛授記寺沙門慧智證譯語） （佛授記寺沙門道昌證梵文） （天宮寺沙門摩難陀（Mananda）證梵文） （大周東寺都維那清源縣開國公沙門處一筆受） （佛授記寺都維那昌平縣開國公沙門德感筆受） （佛授記寺沙門思玄綴文） （長壽寺主沙門智瀲綴文） （佛授記寺都維那贊皇縣開國公沙門知靜證議） （佛授記寺主渤海縣開國公沙門行感證議） （大周東寺都維預章縣開國公沙門惠儼證議） （天宮寺上座沙門知道證議） （大周東寺上座江陵縣開國公沙門法明證議） （長壽寺上座沙門知機證議） （大奉光寺上座當陽縣開國公沙門惠棱證議） （佛授記寺沙門神英證議） （京西明寺沙門圓測證議） （婆羅門僧般若（Prajna）證譯） （婆羅門僧臣度破具寫梵本） （鴻州度山縣人臣叱干智藏寫梵本） （婆羅門臣迦葉烏擔（Kasyapa Utan）寫梵本） （婆羅門臣剎利烏臺（Ksatriya Utai）寫梵本） （尚方監匠臣李審㳟裝） （麟臺揩書令史臣杜大賓寫）
【English Translation】 English version (Supervised translation by the Venerable Monk Huaiyi of Baima Temple) (Sanskrit text explained by the Shramana Marichi from South India) (Sanskrit text also explained by the Shramana Varma, envoy of the King of Central India) (Translation by the Shramana Chanda of Jingjifa Temple) (Certified translation by the Shramana Huizhi of Foshouji Temple) (Certified Sanskrit text by the Shramana Daochang of Foshouji Temple) (Certified Sanskrit text by the Shramana Mananda of Tiangong Temple) (Recorded by the Shramana Chuyi, Duke of the Founding of Qingyuan County, Supervisor of Dazhou Eastern Temple) (Recorded by the Shramana Degan, Duke of the Founding of Changping County, Supervisor of Foshouji Temple) (Text compiled by the Shramana Sixuan of Foshouji Temple) (Text compiled by the Shramana Zhilian, Abbot of Changshou Temple) (Certified and discussed by the Shramana Zhijing, Duke of the Founding of Zanhuang County, Supervisor of Foshouji Temple) (Certified and discussed by the Shramana Xinggan, Duke of the Founding of Bohai County, Abbot of Foshouji Temple) (Certified and discussed by the Shramana Huiyan, Duke of the Founding of Yuzhang County, Supervisor of Dazhou Eastern Temple) (Certified and discussed by the Senior Shramana Zhidao of Tiangong Temple) (Certified and discussed by the Senior Shramana Faming, Duke of the Founding of Jiangling County, of Dazhou Eastern Temple) (Certified and discussed by the Senior Shramana Zhiji of Changshou Temple) (Certified and discussed by the Senior Shramana Huiling, Duke of the Founding of Dangyang County, of Dafengguang Temple) (Certified and discussed by the Shramana Shenying of Foshouji Temple) (Certified and discussed by the Shramana Yuance of Jingxi Ming Temple) (Translation certified by the Brahmin monk Prajna) (Brahmin monk Chendu wrote the complete Sanskrit text) (Chigan Zhizang, a resident of Dushan County, Hongzhou, and a subject, wrote the Sanskrit text) (Brahmin subject Kasyapa Utan wrote the Sanskrit text) (Brahmin subject Ksatriya Utai wrote the Sanskrit text) (Li Shen恭, Supervisor of the Imperial Workshop, did the mounting) (Duabin, Scribe of the Lin Tai, wrote the text)
)
(專當典並寫麟臺揩書令史臣徐元處)
(專當使文林郎守左術翊二府兵曹參軍事臣傅守真)
(敕撿挍翻經使典司賓寺府史趙思泰)
(敕撿挍翻經使司賓寺錄事攝然孫承辟) 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第三
唐天竺三藏達摩流支譯
「複次，善男子！菩薩成就十種法，得方便善巧圓滿。何等為十？一者、得迴向方便善巧；二者、令諸外道歸向方便善巧；三者、轉舍境界方便善巧；四者、除遣惡作方便善巧；五者、救護有情方便善巧；六者、施與有情活命方便善巧；七者、得受取方便善巧；八者、舍離非處、住於是處方便善巧；九者、示現、教導、勸勵、慶喜方便善巧；十者、供養承事方便善巧。
「云何菩薩得迴向方便善巧？謂諸菩薩以非他攝所有花果，晝夜六時奉獻諸佛及諸菩薩，以此善根迴向阿耨多羅三藐三菩提；菩薩以非他攝所有香樹，若諸寶樹、若劫波樹，于晝夜六時供養諸佛及眾菩薩，以此善根迴向阿耨多羅三藐三菩提。菩薩又于素怛纜中所有廣大承事供養，聞已起于凈信樂心，回此供養一切諸佛及諸菩薩。又復菩薩能於十方諸菩薩所及余有情所造善業，令菩提資糧皆得圓滿，發凈意樂，深心慶喜
【現代漢語翻譯】 現代漢語譯本 (專當典並寫麟臺揩書令史臣徐元處) (專當使文林郎守左術翊二府兵曹參軍事臣傅守真) (敕撿挍翻經使典司賓寺府史趙思泰) (敕撿挍翻經使司賓寺錄事攝然孫承辟) 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第三
唐天竺三藏達摩流支譯
『複次，善男子！菩薩成就十種法，得方便善巧圓滿。何等為十？一者，得迴向方便善巧；二者，令諸外道歸向方便善巧；三者，轉舍境界方便善巧；四者，除遣惡作方便善巧；五者，救護有情方便善巧；六者，施與有情活命方便善巧；七者，得受取方便善巧；八者，舍離非處、住於是處方便善巧；九者，示現、教導、勸勵、慶喜方便善巧；十者，供養承事方便善巧。
『云何菩薩得迴向方便善巧？謂諸菩薩以非他攝所有花果，晝夜六時奉獻諸佛（Buddha，覺悟者）及諸菩薩（Bodhisattva，追求覺悟的修行者），以此善根迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）；菩薩以非他攝所有香樹，若諸寶樹、若劫波樹，于晝夜六時供養諸佛及眾菩薩，以此善根迴向阿耨多羅三藐三菩提。菩薩又于素怛纜（Sutra，經）中所有廣大承事供養，聞已起于凈信樂心，回此供養一切諸佛及諸菩薩。又復菩薩能於十方諸菩薩所及余有情所造善業，令菩提資糧皆得圓滿，發凈意樂，深心慶喜』
【English Translation】 English version (Specifically in charge of classics and writing, Xu Yuanchu, a scribe of the Lin Tai Kai calligraphy order) (Specifically in charge of the envoy, Fu Shouzhen, a Wenlin official guarding the left Shu Yi Er Fu Bing Cao military affairs consultant) (Imperial order to inspect and proofread the sutra translation envoy, Zhao Sitai, a registrar of the Sipiņ 寺府) (Imperial order to inspect and proofread the sutra translation envoy, Sun Chengpi, a recorder of the Sipiņ 寺, acting as such) Taisho Tripitaka Volume 16, No. 0660 The Buddha Speaks the Precious Rain Sutra
The Buddha Speaks the Precious Rain Sutra, Volume 3
Translated by Dharma Ruci of the Tang Dynasty from India
'Furthermore, good son! A Bodhisattva (Bodhisattva, a practitioner seeking enlightenment) who accomplishes these ten dharmas obtains skillful and complete means. What are the ten? First, obtaining skillful means of dedication; second, causing all non-Buddhists to turn towards skillful means; third, skillfully relinquishing realms; fourth, skillfully eliminating remorse; fifth, skillfully protecting sentient beings; sixth, skillfully bestowing upon sentient beings the means to sustain life; seventh, skillfully obtaining acceptance; eighth, skillfully abandoning improper places and dwelling in proper places; ninth, skillfully demonstrating, teaching, exhorting, and rejoicing; tenth, skillfully making offerings and serving.
'How does a Bodhisattva obtain skillful means of dedication? It means that Bodhisattvas use all flowers and fruits that are not obtained through others, offering them to all Buddhas (Buddha, enlightened one) and Bodhisattvas during the six periods of day and night, dedicating this merit to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); Bodhisattvas use all fragrant trees, whether precious trees or Kalpa trees, that are not obtained through others, offering them to all Buddhas and all Bodhisattvas during the six periods of day and night, dedicating this merit to Anuttara-samyak-sambodhi. Furthermore, Bodhisattvas, upon hearing of the vast service and offerings within the Sutras (Sutra, scripture), generate pure faith and joyful minds, dedicating these offerings to all Buddhas and all Bodhisattvas. Moreover, Bodhisattvas are able to cause the merit created by all Bodhisattvas in the ten directions and other sentient beings to completely fulfill the resources for Bodhi (Bodhi, enlightenment), generating pure intention and rejoicing deeply.'
，以此善根迴向阿耨多羅三藐三菩提。菩薩若以香花奉獻如來制多及佛形像，以此迴向，令諸有情離破戒垢，得佛戒香；菩薩又常灑掃、塗地，持此迴向，令諸有情離惡威儀，修善法式，齊整圓滿；又諸菩薩奉獻花蓋，以此迴向，令諸有情舍離熱惱。又彼菩薩入僧伽藍髮如是心，令有情等入涅槃城；出伽藍時，愿令有情出生死獄；若開房門，愿令有情開諸善趣出世智門；若閉房門，愿令有情閉惡趣門。菩薩坐時，愿令有情皆得坐于妙菩提樹；右脅臥時，愿令有情安住涅槃；從臥起時，愿令有情離纏障起；若往便利，愿令有情向大覺路；正便利時，愿令有情拔諸毒箭；若洗凈時，愿令有情洗煩惱垢一切過患；若洗手時，愿令有情離穢濁業；若洗足時，愿令有情離障塵垢；嚼楊枝時，愿令有情舍離垢穢。菩薩自身所作諸業，持此迴向，利益安樂一切有情；菩薩禮拜如來制多，愿令有情常得諸天及世間禮。是名菩薩迴向方便善巧。
「云何菩薩令諸外道歸向方便善巧？謂此菩薩于彼彼類外道眾中，能變化作諸外道形，謂遮洛迦波利、縛羅社迦、昵健陀弗多羅，于彼法中受持讀誦。菩薩為欲成熟有情，如是思惟：『我若先作阿遮利耶，則不能令傲慢有情隨順調伏。由是我往外道法中，示現出家為作弟子。』既出家已，勇
【現代漢語翻譯】 現代漢語譯本：以此善根迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。菩薩如果用香花供奉如來制多（Rulai zhidu，如來佛塔）及佛的形像，以此迴向，使一切有情眾生遠離破戒的污垢，得到佛戒的香氣；菩薩又經常灑掃、塗地，持此迴向，使一切有情眾生遠離不好的威儀，修習善良的法度，整齊而圓滿；又各位菩薩供奉花蓋，以此迴向，使一切有情眾生舍離熱惱。而且那位菩薩進入僧伽藍（sengqielan，寺院）時發這樣的心願，使有情眾生等進入涅槃（Nirvana，寂滅）之城；出伽藍時，愿使有情眾生脫離生死牢獄；如果打開房門，愿使有情眾生開啟各種善趣和出世智慧之門；如果關閉房門，愿使有情眾生關閉惡趣之門。菩薩坐下時，愿使有情眾生都能坐在美妙的菩提樹下；右側臥下時，愿使有情眾生安住在涅槃之中；從臥處起身時，愿使有情眾生脫離纏縛和障礙而起身；如果去大小便，愿使有情眾生走向大覺悟之路；正在大小便時，愿使有情眾生拔除各種毒箭；如果洗凈時，愿使有情眾生洗去煩惱的污垢和一切過患；如果洗手時，愿使有情眾生遠離污穢的行業；如果洗腳時，愿使有情眾生遠離障礙的塵垢；咀嚼楊枝時，愿使有情眾生舍離污垢和穢物。菩薩自身所做的各種行業，持此迴向，利益和安樂一切有情眾生；菩薩禮拜如來制多，愿使有情眾生常常得到諸天和世間的禮敬。這叫做菩薩迴向的方便善巧。 『怎樣是菩薩使各種外道歸向的方便善巧？』 意思是說這位菩薩在各種各樣的外道眾中，能夠變化成各種外道的形象，比如遮洛迦波利（Zheluojia Boli）、縛羅社迦（Foluoshejia）、昵健陀弗多羅（Nijiantuo Futuoluo），在他們的法中受持讀誦。菩薩爲了成熟有情眾生，這樣思惟：『我如果先做阿遮利耶（Azhaliye，導師），就不能使傲慢的有情眾生隨順調伏。因此我前往外道法中，示現出家作為弟子。』 既然出家之後，勇敢
【English Translation】 English version: With this root of good, may I dedicate it towards Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). If a Bodhisattva offers incense and flowers to the Tathagata's Chaitya (Rulai zhidu, stupa of the Thus Come One) and the Buddha's image, and dedicates this merit, may all sentient beings be free from the defilement of breaking precepts and attain the fragrance of the Buddha's precepts. Furthermore, if a Bodhisattva constantly sweeps and cleans, and plasters the ground, and dedicates this merit, may all sentient beings be free from evil conduct, cultivate virtuous practices, and be complete and perfect in their deportment. Moreover, if Bodhisattvas offer flower canopies, and dedicate this merit, may all sentient beings be liberated from the heat of afflictions. Furthermore, when that Bodhisattva enters a Sangharama (sengqielan, monastery), they make this aspiration: 'May sentient beings enter the city of Nirvana (Nirvana, extinction of suffering).' When leaving the monastery, they wish that sentient beings be liberated from the prison of birth and death. If they open a door, they wish that sentient beings open the doors to all good destinies and transcendent wisdom. If they close a door, they wish that sentient beings close the doors to evil destinies. When a Bodhisattva sits down, they wish that all sentient beings may sit beneath the wondrous Bodhi tree. When lying down on their right side, they wish that sentient beings may abide in Nirvana. When rising from their bed, they wish that sentient beings may rise free from entanglements and hindrances. When going to the toilet, they wish that sentient beings may go towards the path of great enlightenment. While using the toilet, they wish that sentient beings may extract all poisonous arrows. When washing themselves, they wish that sentient beings may wash away the defilements of afflictions and all faults. When washing their hands, they wish that sentient beings may be free from impure actions. When washing their feet, they wish that sentient beings may be free from the dust of hindrances. When chewing a twig, they wish that sentient beings may abandon defilements and impurities. Whatever actions a Bodhisattva performs, they dedicate this merit to benefit and bring happiness to all sentient beings. When a Bodhisattva prostrates before the Tathagata's Chaitya, they wish that sentient beings may always receive the reverence of gods and the world. This is called the Bodhisattva's skillful means of dedication. 『What are the Bodhisattva's skillful means for leading various non-Buddhists to conversion?』 It means that this Bodhisattva, among various kinds of non-Buddhist groups, can transform into the forms of various non-Buddhists, such as Zheluojia Boli, Foluoshejia, and Nijiantuo Futuoluo, upholding and reciting their teachings. The Bodhisattva, in order to mature sentient beings, thinks thus: 'If I were to first become an Acharya (Azhaliye, teacher), I would not be able to subdue and tame arrogant sentient beings. Therefore, I will go into the non-Buddhist teachings, manifest as a renunciate, and become a disciple.' Having renounced the world, they bravely
猛精進，隨彼修習種種諸行，博學多聞，究盡彼法，乞粗穢食，所作皆勝彼諸外道威儀行法。由是菩薩為諸外道尊重師範，所有言說悉皆信受，隨順調伏。菩薩了知此諸有情歸向我已，說彼外道邪見過失、所學之法復非正教、以不能說厭離貪慾令斷滅故。由是外道受菩薩化，舍離邪道，入正法中。菩薩又於一切外道修習五通梵行之中，勤行精進，證五神通。又復修習成就靜慮、諸三摩地、三摩缽底，勝諸外道所得五通，聰慧超彼為作師範。菩薩了知所化外道皆成熟已，說彼靜慮、諸三摩地、三摩缽底種種過失，所學之法復非正教，以彼不說厭離貪慾對除道故。由是外道受菩薩化，舍離邪道入佛法中。是名菩薩令諸外道歸向方便善巧。
「云何菩薩轉舍境界方便善巧？謂此菩薩觀見一切多貪有情，方便調伏，化作女身端嚴殊妙，勝餘女身，有情見者心生染著。菩薩見彼如是染著，即便於彼寢臥之處示現命終，於一剎那、一牟呼栗多現膀爛相，臭穢可惡。有情見已，起大驚怖，生苦惱心，情深厭舍：『誰能令我離於如是穢惡之處！』爾時菩薩即于彼前，隨機演說如是諸法，於三種菩提定隨證一。是名菩薩得轉舍方便善巧。
「云何菩薩除遣惡作方便善巧？謂此菩薩見諸有情造無間罪，及起一切諸不善業，失心
【現代漢語翻譯】 現代漢語譯本：勇猛精進，隨順那些外道修習的各種行為，廣泛學習，深入研究他們的法，即使吃粗糙的食物，所作所為都勝過那些外道的威儀和修行方法。因此，菩薩成為外道們尊敬的老師和典範，所有言說都被他們信任和接受，並隨順調伏。菩薩了知這些有情已經歸向自己，便說出那些外道的邪見和過失，以及他們所學的法並非真正的教義，因為它不能教導人們厭離貪慾並斷滅它。因此，外道們接受菩薩的教化，捨棄邪道，進入正法之中。菩薩又在一切外道修習五神通（天眼通、天耳通、他心通、宿命通、神足通）和梵行（清凈的行為）之中，勤奮精進，證得五神通。又修習成就靜慮（禪定）、各種三摩地（心專注的狀態）、三摩缽底（入定），勝過外道們所得的五神通，智慧超越他們，成為他們的師範。菩薩了知所要教化的外道都已經成熟，便說出那些靜慮、各種三摩地、三摩缽底的種種過失，以及他們所學的法並非真正的教義，因為它沒有教導人們厭離貪慾的對治之道。因此，外道們接受菩薩的教化，捨棄邪道，進入佛法之中。這被稱為菩薩令外道歸向的方便善巧。 『云何菩薩轉舍境界方便善巧？』意思是，這位菩薩觀察到一切貪慾深重的有情，爲了方便調伏他們，化作女身，端莊美麗，勝過其他女子，有情見到後心生染著。菩薩見到他們如此染著，便在那女子寢臥之處示現命終，在一剎那（極短的時間）、一牟呼栗多（約四十八分鐘）的時間內，顯現身體腐爛的景象，臭穢可憎。有情見到后，產生極大的驚恐，生起痛苦煩惱的心，深深地厭惡捨棄：『誰能讓我離開這樣污穢的地方！』這時，菩薩就在他們面前，根據他們的根器演說相應的佛法，使他們在三種菩提（聲聞菩提、緣覺菩提、菩薩菩提）中隨證一種。這被稱為菩薩獲得轉舍方便善巧。 『云何菩薩除遣惡作方便善巧？』意思是，這位菩薩見到有情造作五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），以及發起一切不善的業，失去正念。
【English Translation】 English version: With vigorous effort, following those various practices cultivated by the heretics, being extensively learned, thoroughly investigating their doctrines, even eating coarse food, everything the Bodhisattva does surpasses the heretics' dignified conduct and practices. Therefore, the Bodhisattva becomes a respected teacher and model for the heretics, all words are trusted and accepted, and they are subdued accordingly. Knowing that these sentient beings have turned towards the Bodhisattva, the Bodhisattva speaks of the heretics' wrong views and faults, and that the doctrines they have learned are not the true teachings, because they cannot teach people to renounce greed and extinguish it. Therefore, the heretics are transformed by the Bodhisattva, abandon the wrong path, and enter the right Dharma. Furthermore, among all the heretics who cultivate the five supernormal powers (heavenly eye, heavenly ear, knowing others' minds, remembering past lives, and supernatural powers) and pure conduct, the Bodhisattva diligently practices and attains the five supernormal powers. Moreover, the Bodhisattva cultivates and achieves meditative concentration, various Samadhis (states of mental focus), and Samapattis (entering into absorption), surpassing the five supernormal powers attained by the heretics, and with wisdom exceeding them, becomes their teacher and model. Knowing that the heretics to be transformed are all mature, the Bodhisattva speaks of the various faults of those meditative concentrations, various Samadhis, and Samapattis, and that the doctrines they have learned are not the true teachings, because they do not teach the path to counteract and renounce greed. Therefore, the heretics are transformed by the Bodhisattva, abandon the wrong path, and enter the Buddha Dharma. This is called the Bodhisattva's skillful means of leading the heretics to turn towards the Dharma. 『How does a Bodhisattva skillfully employ the means of relinquishing attachments to objects?』 It means that this Bodhisattva observes all sentient beings who are deeply greedy, and in order to conveniently subdue them, transforms into a female body, dignified and beautiful, surpassing other women, so that sentient beings develop attachment upon seeing her. When the Bodhisattva sees that they are so attached, the Bodhisattva then demonstrates death in the place where that woman sleeps, and within a moment (an extremely short time) or a Muhurta (approximately forty-eight minutes), manifests the appearance of a festering body, foul and disgusting. Upon seeing this, sentient beings experience great fear, generate a mind of suffering and distress, and deeply loathe and abandon it: 『Who can lead me away from such a filthy place!』 At that time, the Bodhisattva then speaks the appropriate Dharma in front of them, according to their capacities, so that they attain one of the three Bodhis (Śrāvakabodhi, Pratyekabuddhabodhi, Bodhisattvabodhi). This is called the Bodhisattva's skillful means of relinquishing attachments. 『How does a Bodhisattva skillfully dispel remorse?』 It means that this Bodhisattva sees sentient beings committing the five heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), and initiating all unwholesome actions, losing mindfulness.
憂悔。菩薩往彼作如是言：『善男子！云何失心憂悔而住？』彼有情言：『大士！我造無間諸不善業，恐于長夜受諸苦惱，無利益故、不安樂故。以是因緣，失心憂悔。』是時菩薩為彼有情廣說正法，令深悔過，受菩薩戒。若此有情未能悔過，是時菩薩欲令彼人心生信伏，為現神通，廣說彼人思惟之事。有情由是于菩薩所生信伏心，歡喜信樂。生信樂已，根性成熟，菩薩為彼廣說妙法，彼人即能隨順領受。菩薩又復于彼人前化作父母，說如是言：『汝可觀之，我即是汝同伴丈夫，汝莫悔過此所造業，畢竟不墮捺洛迦中，亦不退失利益安樂！』如是說已，即便殺害所現父母。菩薩于彼有情之前示現神變，彼人思惟：『有智之者，尚殺父母不失神通，況我無智而造此業，墮捺洛迦，退于利樂！』爾時菩薩為彼有情演說妙法，令其惡業漸得輕微，猶如蚊翼。是名菩薩除遣惡作方便善巧。
「云何菩薩救護有情方便善巧？謂此菩薩觀見有情根器成熟，堪為說法。彼之有情造作一切極不善業，菩薩為欲利益彼人，方便調伏，化作種種諸有情類，應以大王身得調伏者，即現大王身而為說法；應以小王身得調伏者，即現小王身而為說法；應以婆羅門、剎帝利身得調伏者，即現婆羅門、剎帝利身而為說法；應以天身得調伏者，即
【現代漢語翻譯】 現代漢語譯本 憂悔。菩薩前往那裡這樣說：『善男子！你為什麼因為失去信心而憂愁後悔呢？』那個有情說：『大士（菩薩的尊稱）！我造了無間地獄的各種惡業，恐怕在漫長的黑夜裡遭受各種苦惱，既沒有利益也沒有安樂。因為這個原因，我失去信心而憂愁後悔。』這時菩薩為那個有情廣泛地宣說正法，使他深深地懺悔過去的罪過，並接受菩薩戒。如果這個有情不能懺悔罪過，這時菩薩爲了使他內心產生信服，就顯現神通，廣泛地宣說這個人所思惟的事情。有情因此對菩薩產生信服之心，歡喜信樂。產生信樂之後，根性成熟，菩薩為他廣泛地宣說妙法，這個人就能隨順領受。菩薩又在那個人面前化作他的父母，說這樣的話：『你可以看看，我就是你同伴的丈夫，你不要後悔所造的業，畢竟不會墮入捺洛迦（地獄）中，也不會退失利益和安樂！』這樣說完之後，就殺害了所顯現的父母。菩薩在那個有情面前示現神變，那個人心想：『有智慧的人，尚且殺害父母而不失去神通，何況我沒有智慧而造了這樣的業，墮入捺洛迦（地獄），退失利益和安樂！』這時菩薩為那個有情演說妙法，使他的惡業漸漸地變得輕微，就像蚊子的翅膀一樣。這叫做菩薩去除惡作的方便善巧。 『菩薩如何救護有情的方便善巧呢？』菩薩觀察到有情的根器成熟，可以為他說法。這個有情造作了一切極不善的業，菩薩爲了利益這個人，方便調伏，化作種種有情眾生，應該用大王的身來調伏的，就顯現大王的身來為他說法；應該用小王的身來調伏的，就顯現小王的身來為他說法；應該用婆羅門、剎帝利的身來調伏的，就顯現婆羅門、剎帝利的身來為他說法；應該用天身來調伏的，就...
【English Translation】 English version Regret. The Bodhisattva went there and said: 'Good man! Why do you dwell in sorrow and regret, having lost your mind?' That sentient being said: 'Great being (a respectful term for Bodhisattva)! I have committed the non-intermittent evil deeds, fearing that I will suffer various afflictions in the long night, without benefit or happiness. Because of this reason, I lose my mind and dwell in sorrow and regret.' At this time, the Bodhisattva extensively expounded the correct Dharma for that sentient being, causing him to deeply repent his past transgressions and receive the Bodhisattva precepts. If this sentient being was unable to repent his transgressions, then the Bodhisattva, desiring to cause faith and submission to arise in his mind, manifested supernatural powers, extensively speaking of the things that person was contemplating. The sentient being thereby developed a mind of faith and submission towards the Bodhisattva, rejoicing and believing. Having developed faith and joy, his faculties matured, and the Bodhisattva extensively expounded the wonderful Dharma for him, which that person was then able to follow and receive. The Bodhisattva then transformed into his parents in front of that person, saying: 'You can see, I am your companion's husband, do not regret the deeds you have committed, for you will certainly not fall into Naraka (hell), nor will you lose benefit and happiness!' Having said this, he immediately killed the manifested parents. The Bodhisattva displayed miraculous transformations before that sentient being, and that person thought: 'Even wise people kill their parents without losing their supernatural powers, how much more so will I, without wisdom, fall into Naraka (hell) and lose benefit and happiness for committing such deeds!' At that time, the Bodhisattva expounded the wonderful Dharma for that sentient being, causing his evil deeds to gradually become lighter, like the wings of a mosquito. This is called the Bodhisattva's skillful means of removing remorse. How does the Bodhisattva skillfully protect sentient beings? The Bodhisattva observes that a sentient being's faculties are mature and suitable for receiving the Dharma. This sentient being has committed all kinds of extremely unwholesome deeds. The Bodhisattva, desiring to benefit that person, skillfully subdues him, transforming into various kinds of sentient beings. If he should be subdued by the body of a great king, he manifests the body of a great king and expounds the Dharma; if he should be subdued by the body of a small king, he manifests the body of a small king and expounds the Dharma; if he should be subdued by the body of a Brahmin or Kshatriya, he manifests the body of a Brahmin or Kshatriya and expounds the Dharma; if he should be subdued by the body of a deva, he...
現天身而為說法；應以執金剛身得調伏者，即現執金剛身而為說法；應以怖畏得調伏者，現作怖畏而為說法；應以繫縛、殺害、打罵得調伏者，即為示現如是等事而為說法；應以愛語得調伏者，即現愛語而為說法。若有情類欲造彼彼無間罪時，于菩薩身興損害意。其得神通菩薩，即為示現種種方便，或時遮止，或復禁制，或移向他方；于彼人前，又復示現似彼所造無間業事，或復示現捺洛迦相，制彼所造無間罪業令不現前。其有未得神通菩薩，善能觀察彼諸有情壽命長短，見彼有情慾造無間，作是思惟：『此諸有情將起重罪。』而發大悲心生憂惱。菩薩觀彼猶如掌中置庵羅果，作是思惟：『我為利益一有情故，能于阿鼻受大苦惱，即此有情乃至未住無餘涅槃，常能如是無別方便而能遮止。此諸有情造惡業已，將欲生彼捺洛迦中，由我未得神通自在，無有方便移彼不信、壽命短促、諸惡有情置於他方，恐彼有情由不善業生阿鼻獄！』菩薩以是發起悲心，思惟有情各隨自業無異方便而能救濟，但起慈心平等教誡，示為科罰。是名菩薩救護有情方便善巧。
「云何菩薩施與有情活命方便善巧？謂諸菩薩觀見有情不堪受法，但求衣食以為自足，不能了知聖法調伏。菩薩教示此諸有情算數、伎術、文字、註記如是事業，為
【現代漢語翻譯】 現代漢語譯本：現在天人示現天人身而說法；應以執金剛神（Vajrapani，佛教護法神）身才能調伏的，就示現執金剛神身而說法；應以怖畏才能調伏的，就示現怖畏相而說法；應以束縛、殺害、打罵才能調伏的，就為他們示現這些事而說法；應以溫和的言語才能調伏的，就示現溫和的言語而說法。如果有些眾生想要造作種種無間罪（Avici，佛教中最嚴重的罪行）時，對菩薩的身心產生損害的意圖。那些得到神通的菩薩，就為他們示現種種方便，有時遮止，有時禁止，或者轉移到其他地方；在那人面前，又示現類似他們所造的無間業的事情，或者示現地獄（Naraka）的景象，制止他們所造的無間罪業，使之不現前。那些沒有得到神通的菩薩，善於觀察那些眾生的壽命長短，看到那些眾生想要造作無間罪，就思惟：『這些眾生將要犯下嚴重的罪行。』因而發起大悲心，生起憂惱。菩薩觀察他們就像把庵摩羅果（Amra，一種水果）放在手掌中一樣，思惟：『我爲了利益一個眾生，能在阿鼻地獄（Avici）中承受巨大的苦惱，即使這個眾生還沒有進入無餘涅槃（Nirvana），也能常常這樣用特別的方便來遮止。這些眾生造作惡業之後，將要生到地獄（Naraka）中，由於我沒有得到神通自在，沒有方便把那些不信、壽命短促、作惡的眾生轉移到其他地方，恐怕那些眾生由於不善業而生到阿鼻地獄（Avici）！』菩薩因此發起悲心，思惟眾生各自隨著自己的業力，沒有其他方便可以救濟，只能發起慈心平等地教誡，示以懲罰。這叫做菩薩救護眾生的方便善巧。 『什麼是菩薩給予眾生活命的方便善巧？』菩薩觀察到有些眾生不能接受佛法，只求衣食來滿足自己，不能瞭解聖法的調伏。菩薩教導這些眾生算數、伎藝、文字、註記這些事業，爲了...
【English Translation】 English version: Now, the Deva appears in the form of a Deva to teach the Dharma; for those who can be subdued by the form of Vajrapani (Vajrapani, a Dharma protector in Buddhism), he appears in the form of Vajrapani to teach the Dharma; for those who can be subdued by fear, he manifests fear to teach the Dharma; for those who can be subdued by binding, killing, beating, or scolding, he demonstrates such things to teach the Dharma; for those who can be subdued by loving words, he manifests loving words to teach the Dharma. If there are sentient beings who intend to commit various Avici (Avici, the most serious crime in Buddhism) sins, with the intention of harming the body and mind of the Bodhisattva, those Bodhisattvas who have attained supernatural powers will show them various skillful means, sometimes preventing them, sometimes forbidding them, or transferring them to other places; in front of those people, they will also show things similar to the Avici karma they have committed, or show the appearance of Naraka (Naraka, hell), preventing the Avici sins they have committed from manifesting. Those Bodhisattvas who have not attained supernatural powers are good at observing the length of the lives of those sentient beings, and when they see those sentient beings wanting to commit Avici sins, they think: 'These sentient beings are about to commit serious crimes.' Therefore, they generate great compassion and sorrow. The Bodhisattva observes them as if placing an Amra fruit (Amra, a type of fruit) in the palm of their hand, thinking: 'For the benefit of one sentient being, I can endure great suffering in Avici (Avici), and even if this sentient being has not yet entered Nirvana (Nirvana), I can often use special skillful means to prevent it. After these sentient beings have committed evil deeds, they will be born in Naraka (Naraka). Because I have not attained supernatural powers and am not free, I have no way to transfer those unbelieving, short-lived, and evil sentient beings to other places, fearing that those sentient beings will be born in Avici (Avici) due to unwholesome karma!' Therefore, the Bodhisattva generates compassion and thinks that sentient beings each follow their own karma, and there is no other way to save them, so they can only generate loving-kindness and teach them equally, showing them punishment. This is called the Bodhisattva's skillful means of protecting sentient beings. 『What are the Bodhisattva's skillful means of providing sentient beings with the means to live? The Bodhisattva observes that some sentient beings cannot accept the Dharma, but only seek food and clothing to satisfy themselves, and cannot understand the discipline of the holy Dharma. The Bodhisattva teaches these sentient beings arithmetic, skills, writing, and annotation, these activities, in order to...』
成於善，不成惡法。是名菩薩施與有情活命方便善巧。
「云何菩薩得受取方便善巧？謂此菩薩得珍寶聚如妙高山而不受取，若得下劣資生雜物而即受之。何以故？謂此菩薩如是思惟：『此諸有情慳吝、嫉妒、貪愛所蔽，惜自他物，不令自他而得受用，由此因緣處生死海，常被漂沒。』菩薩欲令彼有情等，于長夜中得具足利益及安樂故，而便為受——雖受彼物不起貪愛，無屬己心，但為供養諸佛、法、僧，令諸有情同獲勝利，及為饒益貧苦有情——施主由是歡喜踴躍。是名菩薩得受取方便善巧。
「云何菩薩舍離非處、住於是處方便善巧？謂諸菩薩觀見有情堪能受法，于阿耨多羅三藐三菩提應現等覺，然彼有情為得聲聞、辟支佛乘，發起方便，常勤修習。菩薩說法令彼有情舍離二乘，引導迴向大乘法中。是名菩薩舍離非處、住於是處方便善巧。
「云何菩薩示現、教導、贊勵、慶喜方便善巧？謂諸菩薩能令有情未發菩提心者，令發菩提心；已發菩提心者，雖復持戒，心易知足，若少精進而多懈怠，菩薩教令常修精進。若諸有情雖少持戒，多有毀犯，由是因緣信不清凈，常無喜樂，為破戒垢覆心而住。菩薩為彼有情演說種種妙法，令彼有情心生凈信，歡喜悅樂。是名菩薩示現、教導、贊勵、慶喜方便
【現代漢語翻譯】 現代漢語譯本：成就善良，不成就邪惡之法。這叫做菩薩施與有情眾生使其活命的方便善巧。
『什麼是菩薩獲得受取方便善巧？』 意思是說，這位菩薩得到像妙高山（Sumeru）一樣多的珍寶也不接受，如果得到低劣的資生雜物就立即接受。為什麼呢？因為這位菩薩這樣思惟：『這些有情眾生被慳吝、嫉妒、貪愛所矇蔽，吝惜自己和他人的財物，不讓自他得到受用，因為這個因緣而處在生死苦海中，經常被漂沒。』 菩薩爲了讓那些有情眾生，在漫長的黑夜中得到具足的利益和安樂，就接受那些物品——雖然接受那些物品卻不生起貪愛，沒有屬於自己的心，只是爲了供養諸佛、法、僧，讓所有有情一同獲得勝利，以及爲了饒益貧苦的有情——施主因此歡喜踴躍。這叫做菩薩獲得受取方便善巧。
『什麼是菩薩舍離非處、安住於此處的方便善巧？』 意思是說，諸位菩薩觀察到有情眾生堪能接受佛法，對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）應該顯現等覺，然而那些有情爲了得到聲聞乘、辟支佛乘，發起方便，經常勤奮修習。菩薩說法，讓那些有情舍離二乘，引導他們迴向大乘佛法之中。這叫做菩薩舍離非處、安住於此處的方便善巧。
『什麼是菩薩示現、教導、贊勵、慶喜的方便善巧？』 意思是說，諸位菩薩能夠讓沒有發起菩提心的人，發起菩提心；已經發起菩提心的人，即使持戒，內心容易滿足，如果稍微精進而大多懈怠，菩薩就教導他們經常修習精進。如果有些有情雖然稍微持戒，卻多有毀犯，因為這個因緣而信心不清凈，經常沒有喜樂，被破戒的污垢覆蓋內心而住。菩薩為那些有情演說種種妙法，讓他們內心生起清凈的信心，歡喜悅樂。這叫做菩薩示現、教導、贊勵、慶喜的方便善巧。
【English Translation】 English version: Accomplishing good, not accomplishing evil dharmas. This is called the Bodhisattva's skillful means of giving to sentient beings for the sake of their lives.
'What is the Bodhisattva's skillful means of receiving?' It means that this Bodhisattva, even if he obtains treasures as numerous as Mount Sumeru (妙高山), does not accept them. If he obtains inferior necessities, he immediately accepts them. Why? Because this Bodhisattva thinks thus: 'These sentient beings are obscured by stinginess, jealousy, and greed, cherishing their own and others' possessions, not allowing themselves or others to benefit from them. Because of this cause, they are in the sea of birth and death, constantly being submerged.' The Bodhisattva, in order to allow those sentient beings to obtain complete benefit and happiness in the long night, accepts those things—although he accepts those things, he does not generate greed, and has no sense of ownership, but only to make offerings to the Buddhas, Dharma, and Sangha, so that all sentient beings may together obtain victory, and to benefit poor and suffering sentient beings—the donors therefore rejoice and are delighted. This is called the Bodhisattva's skillful means of receiving.
'What is the Bodhisattva's skillful means of abandoning non-places and dwelling in the right place?' It means that the Bodhisattvas observe that sentient beings are capable of receiving the Dharma, and should manifest perfect enlightenment regarding anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), but those sentient beings generate means to obtain the Sravaka Vehicle and Pratyekabuddha Vehicle, and constantly diligently practice. The Bodhisattva speaks the Dharma, causing those sentient beings to abandon the Two Vehicles, and guides them to turn towards the Mahayana Dharma. This is called the Bodhisattva's skillful means of abandoning non-places and dwelling in the right place.
'What is the Bodhisattva's skillful means of showing, teaching, praising, and rejoicing?' It means that the Bodhisattvas are able to cause those who have not generated the Bodhi mind to generate the Bodhi mind; those who have already generated the Bodhi mind, even if they uphold the precepts, are easily satisfied in their hearts, and if they are slightly diligent but mostly lazy, the Bodhisattva teaches them to constantly practice diligence. If some sentient beings, although they slightly uphold the precepts, often violate them, because of this cause their faith is not pure, and they are often without joy, dwelling with their hearts covered by the defilement of breaking the precepts. The Bodhisattva expounds various wonderful Dharmas for those sentient beings, causing them to generate pure faith in their hearts, and to be joyful and delighted. This is called the Bodhisattva's skillful means of showing, teaching, praising, and rejoicing.
善巧。
「云何菩薩得承事供養方便善巧？謂諸菩薩既得出家，于諸利養知量知足，所受利養無非法者。又諸菩薩獨處閑靜，入定而住，隨順諸佛及菩薩行，如是思惟：『我欲承事供養如來。』謂此菩薩隨順思惟已，而作種種承事供養一切如來，得六殊勝波羅蜜多修行圓滿。云何修六波羅蜜多諸行圓滿？謂于承事供養等中嚴辦資具，此是菩薩施波羅蜜多；謂于承事供養等中，發心饒益一切有情，此是菩薩戒波羅蜜多；謂于承事供養等中，心能安住歡喜悅樂，此是菩薩忍波羅蜜多；謂于承事供養等中，心無厭倦，此是菩薩勤波羅蜜多；謂于承事供養等中一心思惟，此是菩薩靜慮波羅蜜多；謂于承事供養等中，心能種種差別觀察，此是菩薩般若波羅蜜多。是名菩薩承事供養方便善巧。
「善男子！菩薩成就此十種法，得方便善巧圓滿。
「複次，善男子！菩薩成就十種法故，得愿圓滿。何等為十？一者、無下劣愿；二者、無怯弱愿；三者、為欲利益一切有情勤修行愿；四者、為諸佛、如來讚歎發願；五者、善能摧伏一切魔愿；六者、成就不由他愿；七者、得無邊愿；八者、不驚怖愿；九者、不疲厭愿；十者、得圓滿愿。
「云何菩薩無下劣愿？謂此菩薩不樂諸有而發於愿，是名菩薩無下劣愿。
【現代漢語翻譯】 現代漢語譯本 善巧。
『什麼是菩薩獲得承事供養的方便善巧？』是指那些已經出家的菩薩，對於各種利養知道適度和滿足，所接受的利養沒有不合乎佛法的。而且，這些菩薩獨自在清凈的地方，進入禪定而安住，遵循諸佛和菩薩的修行方式，這樣思維：『我想要承事供養如來（Tathagata，佛的稱號之一）。』也就是說，這位菩薩在隨順這種思維之後，就以種種方式承事供養一切如來，從而使六種殊勝的波羅蜜多（Paramita，到達彼岸的方法）修行圓滿。『如何修習六波羅蜜多使各種修行圓滿？』是指在承事供養等行為中，認真準備各種資具，這是菩薩的佈施波羅蜜多（Dāna-pāramitā）；在承事供養等行為中，發心饒益一切有情（Sattvas，一切有生命的眾生），這是菩薩的持戒波羅蜜多（Śīla-pāramitā）；在承事供養等行為中，內心能夠安住，充滿歡喜和快樂，這是菩薩的忍辱波羅蜜多（Kṣānti-pāramitā）；在承事供養等行為中，內心沒有厭倦，這是菩薩的精進波羅蜜多（Vīrya-pāramitā）；在承事供養等行為中，一心一意地思維，這是菩薩的靜慮波羅蜜多（Dhyāna-pāramitā）；在承事供養等行為中，內心能夠進行種種差別觀察，這是菩薩的般若波羅蜜多（Prajñā-pāramitā）。這被稱為菩薩承事供養的方便善巧。
『善男子！菩薩成就這十種法，就能獲得方便善巧的圓滿。』
『此外，善男子！菩薩成就十種法，就能使願望圓滿。』 哪十種呢？一是沒有下劣的願望；二是沒有怯弱的願望；三是爲了利益一切有情而勤奮修行的願望；四是爲了得到諸佛、如來的讚歎而發願；五是善於摧伏一切魔的願望；六是成就不是由他人決定的願望；七是獲得無邊的願望；八是不驚慌恐懼的願望；九是不疲倦厭煩的願望；十是獲得圓滿的願望。
『什麼是菩薩沒有下劣的願望？』是指這位菩薩不貪戀世俗的享樂而發願，這被稱為菩薩沒有下劣的願望。
【English Translation】 English version Skillful Means.
『How does a Bodhisattva acquire skillful means in attending to and making offerings? It is when Bodhisattvas, having renounced the household life, know the proper measure and are content with the benefits they receive, and none of the benefits they receive are unlawful. Furthermore, these Bodhisattvas dwell alone in quietude, abiding in meditative absorption, following the practices of all Buddhas and Bodhisattvas, thinking thus: 『I wish to attend to and make offerings to the Tathagata (Tathagata, one of the titles of the Buddha).』 That is to say, this Bodhisattva, having followed this line of thought, then attends to and makes offerings to all Tathagatas in various ways, thereby perfecting the practice of the six transcendent perfections (Paramita, the way to the other shore). 『How does one cultivate the six perfections to perfect all practices?』 It is when, in attending to and making offerings, one diligently prepares the necessary resources; this is the Bodhisattva』s perfection of giving (Dāna-pāramitā). When, in attending to and making offerings, one resolves to benefit all sentient beings (Sattvas, all living beings); this is the Bodhisattva』s perfection of moral discipline (Śīla-pāramitā). When, in attending to and making offerings, one』s mind can abide in joy and happiness; this is the Bodhisattva』s perfection of patience (Kṣānti-pāramitā). When, in attending to and making offerings, one』s mind is without weariness; this is the Bodhisattva』s perfection of diligence (Vīrya-pāramitā). When, in attending to and making offerings, one thinks with a single mind; this is the Bodhisattva』s perfection of meditative concentration (Dhyāna-pāramitā). When, in attending to and making offerings, one』s mind can observe with various distinctions; this is the Bodhisattva』s perfection of wisdom (Prajñā-pāramitā). This is called the Bodhisattva』s skillful means in attending to and making offerings.』
『Good man! A Bodhisattva who accomplishes these ten dharmas attains the perfection of skillful means.』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas attains the fulfillment of vows.』 What are the ten? First, having no inferior vows; second, having no timid vows; third, vowing to diligently practice for the sake of benefiting all sentient beings; fourth, making vows to be praised by all Buddhas and Tathagatas; fifth, being skilled in subduing all demonic vows; sixth, accomplishing vows that are not dependent on others; seventh, attaining boundless vows; eighth, having vows that are not fearful; ninth, having vows that are not weary; tenth, attaining perfect vows.
『What is it that a Bodhisattva has no inferior vows?』 It is when this Bodhisattva does not delight in worldly pleasures but makes vows; this is called the Bodhisattva having no inferior vows.
「云何菩薩無怯弱愿？謂此菩薩不厭三界、求離貪慾、住于寂滅，而發於愿，是名菩薩無怯弱愿。
「云何菩薩為欲利益一切有情勤修行愿？謂諸菩薩發如是愿：『諸有情界乃至盡證無餘涅槃，我方於後證大圓寂！』是名菩薩為欲利益一切有情勤修行愿。
「云何菩薩為諸佛、如來贊所發願？謂此菩薩發如是愿：『諸有情界乃至未發菩提心者，皆愿發心；愿發心已，次第修行菩提分行；次修行已，坐菩提樹，于彼已得坐道場者，我當承事恭敬供養，請轉法輪；若般涅槃，我當勸請久住世間，為欲利益諸有情故！』是名菩薩為諸佛、如來贊所發願。
「云何菩薩善能摧伏一切魔愿？謂此菩薩發如是愿：『若我當來現等覺時，于佛土中永無一切天魔之眾，亦復不聞諸魔名字！』是名菩薩善能摧伏一切魔愿。
「云何成就不由他愿？謂此菩薩不由他故，于阿耨多羅三藐三菩提而方發願。然以般若觀有情界受于苦惱，既觀見已，為欲救護，發阿耨多羅三藐三菩提心。是名菩薩而能成就不由他愿。
「云何菩薩得無邊愿？謂此菩薩不為菩提少分資糧而發於愿，然此菩薩為發大愿，偏覆左肩，右膝著地，起凈信心，觀十方界現住諸佛、一切菩薩——或有菩薩住于苦行或坐道場，或見諸佛或現
【現代漢語翻譯】 現代漢語譯本 『什麼是菩薩的無怯弱愿？』 意思是說，這位菩薩不厭倦三界（指欲界、色界、無色界），不追求脫離貪慾，安住于寂滅（涅槃），而發起誓願，這被稱為菩薩的無怯弱愿。
『什麼是菩薩爲了利益一切有情而勤奮修行的愿？』 意思是說，諸位菩薩發起這樣的誓願：『所有有情眾生，直到全部證得無餘涅槃（完全的涅槃），我才在他們之後證得大圓寂（最終的涅槃）！』 這被稱為菩薩爲了利益一切有情而勤奮修行的愿。
『什麼是菩薩所發的被諸佛、如來（佛的稱號）讚歎的愿？』 意思是說，這位菩薩發起這樣的誓願：『所有有情眾生，直到尚未發起菩提心（覺悟之心）的，都希望他們發起菩提心；希望發起菩提心之後，依次修行菩提分行（通往覺悟的修行）；修行之後，坐在菩提樹下，對於那些已經證得道場（覺悟之地）的人，我應當承事、恭敬、供養，請他們轉法輪（宣講佛法）；如果他們要般涅槃（進入涅槃），我應當勸請他們長久住世，爲了利益所有有情眾生的緣故！』 這被稱為菩薩所發的被諸佛、如來讚歎的愿。
『什麼是菩薩善於摧伏一切魔的愿？』 意思是說，這位菩薩發起這樣的誓願：『如果我將來顯現等覺（證得正等覺悟）的時候，在我的佛土（佛所教化的世界）中永遠沒有一切天魔（障礙修行的魔）之眾，也聽不到任何魔的名字！』 這被稱為菩薩善於摧伏一切魔的愿。
『什麼是成就的不由他愿？』 意思是說，這位菩薩不是由於他人的原因，而是爲了阿耨多羅三藐三菩提（無上正等正覺）而發起誓願。而是以般若（智慧）觀察有情眾生遭受苦惱，既然觀察到之後，爲了救護他們，發起阿耨多羅三藐三菩提心（追求無上正等正覺之心）。這被稱為菩薩能夠成就的不由他愿。
『什麼是菩薩得到的無邊愿？』 意思是說，這位菩薩不是爲了菩提（覺悟）的少許資糧而發起誓願，而是這位菩薩爲了發起大愿，偏袒左肩，右膝著地，生起清凈的信心，觀察十方世界現住的諸佛、一切菩薩——或者有菩薩安住于苦行，或者坐在道場，或者見到諸佛或者顯現
【English Translation】 English version 『What is the Bodhisattva's vow of non-cowardice?』 It means that this Bodhisattva does not tire of the three realms (referring to the desire realm, form realm, and formless realm), does not seek to escape greed and desire, abides in quiescence (Nirvana), and then makes a vow. This is called the Bodhisattva's vow of non-cowardice.
『What is the Bodhisattva's vow to diligently practice for the benefit of all sentient beings?』 It means that the Bodhisattvas make such a vow: 『All sentient beings, until they all attain Nirvana without remainder (complete Nirvana), only then will I attain Great Perfect Quiescence (ultimate Nirvana) after them!』 This is called the Bodhisattva's vow to diligently practice for the benefit of all sentient beings.
『What is the vow made by the Bodhisattva that is praised by all Buddhas and Tathagatas (title of a Buddha)?』 It means that this Bodhisattva makes such a vow: 『All sentient beings, until those who have not yet generated Bodhicitta (the mind of enlightenment), may they all generate Bodhicitta; may they, after generating Bodhicitta, sequentially cultivate the practices leading to enlightenment; after cultivating, sitting under the Bodhi tree, for those who have already attained the place of enlightenment, I shall serve, respect, and make offerings, and request them to turn the Dharma wheel (preach the Dharma); if they are about to enter Parinirvana (enter Nirvana), I shall urge them to abide in the world for a long time, for the sake of benefiting all sentient beings!』 This is called the vow made by the Bodhisattva that is praised by all Buddhas and Tathagatas.
『What is the Bodhisattva's vow to skillfully subdue all demons?』 It means that this Bodhisattva makes such a vow: 『If I manifest perfect enlightenment (attain perfect and complete enlightenment) in the future, in my Buddha-land (the world taught by the Buddha) there will never be any assembly of heavenly demons (demons that obstruct practice), nor will the names of any demons be heard!』 This is called the Bodhisattva's vow to skillfully subdue all demons.
『What is the vow of accomplishment that is not dependent on others?』 It means that this Bodhisattva, not due to others, but for the sake of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), makes a vow. Rather, with Prajna (wisdom), he observes sentient beings suffering, and having observed this, in order to save them, he generates the mind of Anuttara-samyak-sambodhi (the mind to seek unsurpassed, complete and perfect enlightenment). This is called the Bodhisattva's vow of accomplishment that is not dependent on others.
『What is the boundless vow obtained by the Bodhisattva?』 It means that this Bodhisattva does not make a vow for the sake of a small amount of provisions for Bodhi (enlightenment), but rather this Bodhisattva, in order to make a great vow, bares his left shoulder, kneels on his right knee, generates pure faith, and observes all the Buddhas and all the Bodhisattvas currently residing in the ten directions—or some Bodhisattvas abiding in ascetic practices, or sitting in the place of enlightenment, or seeing all the Buddhas or manifesting
等覺或轉法輪——觀見彼已，發凈意樂，于彼十方諸佛、菩薩或住苦行或現等覺及轉法輪，菩薩于彼一一信解，深心慶喜，迴向阿耨多羅三藐三菩提。是名菩薩得無邊愿。
「云何菩薩得不驚怖愿？謂諸菩薩有新發心，聞甚深法，聞于諸佛廣大威德，聞諸菩薩遊戲神通，聞于甚深方便善巧，菩薩聞已不驚不怖，作是思惟：『謂諸如來所證菩提、所住境界、成熟有情皆無邊量，于彼法中我不能知，諸佛證知我應當知。』是名菩薩得不驚怖愿。
「云何菩薩不疲厭愿？謂諸菩薩雖見有情志性頑愚又難調伏，於此有情終不疲厭。或有菩薩見諸有情志性頑愚、難調伏者而生疲厭；由疲厭故，棄捨有情，發如是愿：『我求生於清凈世界，終不用聞如是諸惡有情之名；雖復愿生清凈世界，終不得生，以棄捨有情不成熟故。』於此義中，又聰慧菩薩發如是心：『于諸世界諸有情中，精進下劣、有懈怠者，頑嚚聾瞽如彼啞羊，如是有情為一切佛及諸菩薩觀察簡擇，及遍有情界中，無般涅槃法者並皆棄捨。我今欲令如此有情悉當集會我佛剎中，又我欲令此諸有情坐于道場，成阿耨多羅三藐三菩提。』而此菩薩發如是心思惟之時，唸唸之中諸魔宮殿悉皆震動，又為一切諸佛、如來之所稱歎。如是菩薩必定得生清凈佛土，又能速
【現代漢語翻譯】 現代漢語譯本： 等覺或轉法輪——觀見他們之後，發起清凈的意樂，對於十方諸佛、菩薩或安住于苦行，或顯現等覺，以及轉法輪，菩薩對於他們一一信解，內心深處感到慶幸和喜悅，並將此功德迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這被稱為菩薩獲得無邊愿。
『云何菩薩得不驚怖愿？』意思是說，當菩薩剛剛發起菩提心時，聽聞到甚深佛法，聽聞到諸佛廣大威德，聽聞到諸菩薩遊戲神通，聽聞到甚深方便善巧，菩薩聽聞之後不感到驚慌和恐懼，而是這樣思惟：『諸如來所證得的菩提（Bodhi，覺悟）、所安住的境界、成熟有情（Sentient beings，眾生）都無邊無量，對於其中的佛法我不能完全瞭解，諸佛證知的一切我應當去了解。』這被稱為菩薩獲得不驚怖愿。
『云何菩薩不疲厭愿？』意思是說，當菩薩看到有些有情志向和根性頑固愚鈍，又難以調伏，對於這些有情始終不會感到疲憊厭倦。或者有些菩薩看到有些有情志向和根性頑固愚鈍、難以調伏就產生疲憊厭倦；因為疲憊厭倦的緣故，就捨棄這些有情，併發下這樣的愿：『我希望往生到清凈世界，永遠不用聽到這些惡劣有情的名字』；雖然發願往生清凈世界，最終卻不能往生，因為捨棄有情而沒有成熟他們的緣故。』對於這個道理，聰慧的菩薩會發起這樣的心念：『在各個世界的有情中，那些精進心低下、懈怠的人，那些頑固愚蠢、又聾又瞎如同啞巴羊一樣的人，這些有情會被一切佛和諸菩薩觀察簡擇，以及在遍佈有情界中，沒有般涅槃（Parinirvana，完全的涅槃）之法的人都會被捨棄。我現在想要讓這些有情都來到我的佛剎中，而且我想要讓這些有情都坐在道場中，成就阿耨多羅三藐三菩提。』而當這位菩薩發起這樣的心念和思惟的時候，唸唸之中所有魔的宮殿都會震動，而且會被一切諸佛、如來所稱讚。這樣的菩薩必定能夠往生清凈佛土，而且能夠快速
【English Translation】 English version: Enlightenment or Turning the Wheel of Dharma—Having beheld them, generating pure intention and joy, towards all the Buddhas and Bodhisattvas in the ten directions who either abide in ascetic practices or manifest enlightenment and turn the Wheel of Dharma, the Bodhisattva believes and understands each one, deeply rejoices, and dedicates this merit towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is called the Bodhisattva obtaining the boundless vow.
『How does a Bodhisattva obtain the vow of non-fear?』 It means that when Bodhisattvas newly generate the aspiration for enlightenment, upon hearing profound Dharma, hearing of the vast majestic power of all the Buddhas, hearing of the playful supernormal powers of the Bodhisattvas, hearing of profound skillful means, the Bodhisattva, having heard this, does not become startled or afraid, but thinks thus: 『The Bodhi (Enlightenment) realized by all the Tathagatas, the realm in which they abide, and the sentient beings they mature are all boundless. Within that Dharma, I cannot know everything, but I should know what the Buddhas know.』 This is called the Bodhisattva obtaining the vow of non-fear.
『How does a Bodhisattva obtain the vow of non-weariness?』 It means that even though Bodhisattvas see sentient beings whose minds and natures are stubborn and foolish and difficult to tame, they never become weary of these sentient beings. Or some Bodhisattvas, seeing sentient beings whose minds and natures are stubborn and foolish and difficult to tame, become weary; because of weariness, they abandon these sentient beings and make such a vow: 『I seek to be born in a pure land, and I will never hear the names of such evil sentient beings.』 Although they vow to be born in a pure land, they ultimately cannot be born there, because they abandoned sentient beings and did not mature them. Regarding this meaning, a wise Bodhisattva generates such a thought: 『Among all sentient beings in all worlds, those who are inferior in diligence and lazy, those who are stubborn, ignorant, deaf, and blind like mute sheep, such sentient beings are observed and selected by all the Buddhas and Bodhisattvas, and those who have no Dharma of Parinirvana (Complete Nirvana) throughout the realm of sentient beings are all abandoned. Now I want to bring all these sentient beings into my Buddha-field, and I want to have these sentient beings sit in the Bodhimanda (Enlightenment Place), and attain Anuttara-samyak-sambodhi.』 And when this Bodhisattva generates such thoughts and contemplates in this way, in every moment, all the palaces of the Maras (Demons) shake, and they are praised by all the Buddhas and Tathagatas. Such a Bodhisattva will surely be born in a pure Buddha-land, and will quickly
疾于阿耨多羅三藐三菩提而現等覺。是名菩薩得不疲厭愿。
「云何菩薩得圓滿愿？謂此菩薩坐道場已，摧破魔軍，于阿耨多羅三藐三菩提道而現等覺。愿既圓滿，無復更發。善男子！譬如蘇油于其缽中，平滿盛已，更不容受，如極微量一滴蘇油，是故說名得圓滿愿。菩薩如彼盛蘇油缽，能于菩提現等覺已，愿既滿足，無復更發一切妙愿。是名菩薩得圓滿愿。
「善男子！菩薩成就此十種法，得大愿圓滿。
「複次，善男子！菩薩成就十種法，修力圓滿。何等為十？一者、他不映蔽修力圓滿；二者、不被摧伏神力圓滿；三者、于福德力修習圓滿；四者、于般若力修行圓滿；五者、于眷屬力同得圓滿；六者、于神通力修得圓滿；七者、于自在力修得圓滿；八者、于總持力而得圓滿；九者、無能改易神變力圓滿；十者、他不違越教力圓滿。
「善男子！云何菩薩他不映蔽修力圓滿？謂此菩薩，一切外道諸異論者不能映蔽，是名他不映蔽修力圓滿。
「云何菩薩不被摧伏神力圓滿？謂此菩薩，諸有情中終無有能摧菩薩力，是名不被摧伏神力圓滿。
「云何菩薩于福德力修習圓滿？謂此菩薩修習一切世、出世間所有福德，菩提資糧悉皆積集，無有少分不圓滿者，是名菩薩于福德力修習圓
【現代漢語翻譯】 現代漢語譯本 迅速趨向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）而證得正等覺悟。這稱為菩薩獲得不疲厭愿。
『什麼叫做菩薩獲得圓滿愿？是指這位菩薩坐在菩提道場之後，摧毀魔軍，在阿耨多羅三藐三菩提道上證得正等覺悟。願望既然已經圓滿，就不再發起新的願望。善男子！譬如裝滿酥油的缽，已經盛滿，不能再容納哪怕極微量的一滴酥油，所以說這是獲得圓滿愿。菩薩就像那盛滿酥油的缽，能夠在菩提道上證得正等覺悟之後，願望已經滿足，不再發起一切妙愿。這稱為菩薩獲得圓滿愿。』
『善男子！菩薩成就這十種法，就能得到大愿圓滿。』
『再者，善男子！菩薩成就十種法，修習力量就能圓滿。哪十種呢？一是，不被他人遮蔽的修習力量圓滿；二是不被摧伏的神力圓滿；三是，對於福德力的修習圓滿；四是，對於般若（prajna，智慧）力的修行圓滿；五是，與眷屬的力量一同獲得圓滿；六是，對於神通力的修習獲得圓滿；七是，對於自在力的修習獲得圓滿；八是，對於總持（dharani，陀羅尼）力的獲得圓滿；九是，沒有能夠改變的神變力圓滿；十是，他人不違背教令的力量圓滿。』
『善男子！什麼叫做菩薩不被他人遮蔽的修習力量圓滿？是指這位菩薩，一切外道以及各種異端論者都不能遮蔽他，這稱為不被他人遮蔽的修習力量圓滿。』
『什麼叫做菩薩不被摧伏的神力圓滿？是指這位菩薩，在一切有情眾生中，始終沒有能夠摧毀菩薩的力量，這稱為不被摧伏的神力圓滿。』
『什麼叫做菩薩對於福德力的修習圓滿？是指這位菩薩修習一切世間和出世間的所有福德，菩提的資糧全部積聚，沒有絲毫的不圓滿，這稱為菩薩對於福德力的修習圓滿。
【English Translation】 English version Swiftly approaching Anuttara-samyak-sambodhi (unexcelled complete enlightenment) and manifesting perfect enlightenment. This is called the Bodhisattva obtaining the wish of non-weariness.
『What is called the Bodhisattva obtaining the fulfilled wish? It means that this Bodhisattva, having sat at the Bodhi-mandala (enlightenment site), destroys the armies of Mara (demon), and manifests perfect enlightenment on the path of Anuttara-samyak-sambodhi. Since the wish is fulfilled, no further wishes are generated. Good man! For example, when ghee (clarified butter) is fully filled in its bowl, it cannot hold any more, not even the slightest drop of ghee. Therefore, it is said to have obtained the fulfilled wish. The Bodhisattva is like that bowl filled with ghee, able to manifest perfect enlightenment in Bodhi, and once the wish is satisfied, no further wonderful wishes are generated. This is called the Bodhisattva obtaining the fulfilled wish.』
『Good man! The Bodhisattva, accomplishing these ten dharmas (teachings), obtains the great wish fulfilled.』
『Furthermore, good man! The Bodhisattva, accomplishing ten dharmas, perfects the power of cultivation. What are the ten? First, the perfection of the power of cultivation that is not obscured by others; second, the perfection of the spiritual power that is not subdued; third, the perfection of cultivating the power of merit; fourth, the perfection of practicing the power of prajna (wisdom); fifth, the simultaneous attainment of the perfection of the power of retinue; sixth, the perfection of cultivating the power of supernormal abilities; seventh, the perfection of cultivating the power of sovereignty; eighth, the attainment of the perfection of the power of dharani (mantra); ninth, the perfection of the power of unchangeable miraculous transformations; tenth, the perfection of the power of teaching that others do not transgress.』
『Good man! What is called the Bodhisattva's perfection of the power of cultivation that is not obscured by others? It means that this Bodhisattva cannot be obscured by all heretics and those with differing views. This is called the perfection of the power of cultivation that is not obscured by others.』
『What is called the Bodhisattva's perfection of the spiritual power that is not subdued? It means that among all sentient beings, there is ultimately no one who can subdue the Bodhisattva's power. This is called the perfection of the spiritual power that is not subdued.』
『What is called the Bodhisattva's perfection of cultivating the power of merit? It means that this Bodhisattva cultivates all worldly and transcendental merits, and all the accumulations of the provisions for Bodhi are gathered, without the slightest incompleteness. This is called the Bodhisattva's perfection of cultivating the power of merit.
滿。
「云何菩薩于般若力修行圓滿？謂此菩薩于諸佛法以正般若而觀見之，唯除如來一切種智，非不已證，非不了知，是名菩薩于般若力修習圓滿。
「云何菩薩于眷屬力同得圓滿？謂此菩薩所有眷屬，于戒及見、威儀、凈命皆悉圓滿，所有眷屬一切皆同菩薩所行，是名菩薩于眷屬力同得圓滿。
「云何菩薩于神通力修得圓滿？謂此菩薩神通勝力，超諸世間及彼二乘神通境界，菩薩樂欲於一毛端安贍部洲乃至四洲，若千世界、二千、三千、大千世界。又復菩薩樂欲於一微塵量中安處無量殑伽沙界，如是世界若二、若三、若四、若五，或十、二十，三、四、五十，乃至不可說不可說不可說殑伽沙界，安置於一極微塵中。其微塵量不增不減，彼諸世界於一微塵中，各各安處不相障礙，其中有情亦無嬈亂迫迮之相。是名菩薩于神通力修得圓滿。
「云何菩薩于自在力修得圓滿？謂此菩薩意所樂欲七寶充滿大千世界，饒益有情，乃至樂欲種種諸寶于不可說不可說界皆得充滿。是名菩薩于自在力修得圓滿。
「云何菩薩于總持力而得圓滿？謂此菩薩乃至聞于所不可說不可說數諸佛土中，一切如來演說正法，義句有異，名理不同，菩薩能於一剎那中，若一臘縛、一牟呼栗多，于義句名理領受了知
【現代漢語翻譯】 現代漢語譯本 『怎樣才算菩薩在般若（Prajna，智慧）力上的修行圓滿呢？』是指這位菩薩以正確的般若智慧觀察和理解一切佛法，除了如來的一切種智（Sarvakarajnata，對一切事物、一切道理的智慧）之外，沒有什麼是他沒有證得，沒有什麼是他不瞭解的。這便是菩薩在般若力上的修習圓滿。 『怎樣才算菩薩在眷屬力上共同得到圓滿呢？』是指這位菩薩的所有眷屬，在戒律、見解、威儀、清凈的謀生方式上都圓滿具足。所有眷屬都和菩薩一樣修行，這便是菩薩在眷屬力上共同得到圓滿。 『怎樣才算菩薩在神通力上修得圓滿呢？』是指這位菩薩的神通勝力，超越了世間以及聲聞、緣覺二乘的神通境界。菩薩可以隨意在一個毛端上安放贍部洲（Jambudvipa，我們所居住的大陸）乃至四大洲，或者千世界、二千、三千大千世界。菩薩還可以隨意在一個微塵大小的空間里安放無量恒河沙數的世界，這樣的世界可以是兩個、三個、四個、五個，或者十個、二十個、三十個、四十個、五十個，乃至不可說不可說不可說恒河沙數的世界，都安放在一個極小的微塵之中。這個微塵的大小不會因此增加或減少，那些世界各自安處在一個微塵之中，互不障礙，其中的眾生也沒有受到擾亂或壓迫的感覺。這便是菩薩在神通力上修得圓滿。 『怎樣才算菩薩在自在力上修得圓滿呢？』是指這位菩薩如果希望用七寶充滿大千世界，利益眾生，乃至希望用各種珍寶充滿不可說不可說的世界，都能如願以償。這便是菩薩在自在力上修得圓滿。 『怎樣才算菩薩在總持（Dharani，記憶和保持正法的能力）力上得到圓滿呢？』是指這位菩薩即使聽聞到在不可說不可說數量的諸佛國土中，一切如來所宣說的正法，其義句有所差異，名稱和道理有所不同，菩薩也能在一剎那間，或者一個臘縛（Lava，極短的時間單位），一個牟呼栗多（Muhurta，古代印度的時間單位），領受和理解這些義句、名稱和道理。
【English Translation】 English version 『How does a Bodhisattva perfect the power of Prajna (wisdom)?』 It means that this Bodhisattva observes and understands all Buddha-dharmas with correct Prajna, except for the Tathagata's Sarvakarajnata (knowledge of all aspects), there is nothing that he has not attained, and there is nothing that he does not understand. This is called the Bodhisattva's perfect practice in the power of Prajna. 『How does a Bodhisattva attain perfect harmony in the power of retinue?』 It means that all the retinue of this Bodhisattva are perfect in precepts, views, demeanor, and pure livelihood. All the retinue practice the same as the Bodhisattva. This is called the Bodhisattva's perfect harmony in the power of retinue. 『How does a Bodhisattva perfect the power of supernormal abilities?』 It means that the Bodhisattva's supernormal powers surpass the realms of the world and those of the Two Vehicles (Shravakas and Pratyekabuddhas). The Bodhisattva can place Jambudvipa (the continent we live on) or even the four continents, or a thousand worlds, two thousand, three thousand great thousand worlds, on the tip of a single hair at will. Furthermore, the Bodhisattva can place immeasurable Ganges-sand-like worlds in a speck of dust at will. Such worlds can be two, three, four, five, or ten, twenty, thirty, forty, fifty, or even unspeakable, unspeakable, unspeakable Ganges-sand-like worlds, all placed in a single extremely small speck of dust. The size of the dust does not increase or decrease because of this, and those worlds are each placed in a single speck of dust without obstructing each other, and the sentient beings within them do not experience disturbance or oppression. This is called the Bodhisattva's perfect practice in the power of supernormal abilities. 『How does a Bodhisattva perfect the power of sovereignty?』 It means that if this Bodhisattva wishes to fill the great thousand world with seven treasures to benefit sentient beings, or even wishes to fill unspeakable, unspeakable worlds with various treasures, he can fulfill his wishes. This is called the Bodhisattva's perfect practice in the power of sovereignty. 『How does a Bodhisattva perfect the power of Dharani (the ability to remember and maintain the Dharma)?』 It means that even if this Bodhisattva hears the Dharma preached by all the Tathagatas in unspeakable, unspeakable numbers of Buddha-lands, where the meanings of the sentences are different, and the names and principles are different, the Bodhisattva can, in an instant, or a Lava (a very short unit of time), a Muhurta (an ancient Indian unit of time), receive and understand these meanings, names, and principles.
並能修習。是名菩薩于總持力而得圓滿。
「云何菩薩無能改易神變威力圓滿？謂此菩薩所有神變，唯除如來、應、正等覺，一切有情終無有能改易菩薩。是名菩薩得無改易神變威力圓滿。
「云何菩薩得不違越教力圓滿？謂此菩薩所有教敕言無有二，有情信順、無違越者，唯除方便、善巧、利樂。是名菩薩得不違越教力圓滿。
「善男子！菩薩成就此十種法，修力圓滿。
「複次，善男子！菩薩成就十種法，得智圓滿。何等為十？一者、于補特伽羅無我智得圓滿；二者、於法無我智得圓滿；三者、于無限量智得圓滿；四者、於三摩地所行境界智得圓滿；五者、修神變智而得圓滿；六者、不攝取智修得圓滿；七者、觀有情所行智得圓滿；八者、于無功用智得圓滿；九者、諸法相智修得圓滿；十者、于出世智修得圓滿。
「云何菩薩于補特伽羅無我智圓滿？謂此菩薩隨諸蘊相觀見生起，又于諸蘊觀見滅壞。菩薩正觀諸蘊生時，性不堅固、無實所作，即是空性；及正觀察諸蘊滅時體性破壞。菩薩如是思惟：『諸蘊畢竟無我，亦無有情、無有命者、無養育者、無補特伽羅。愚夫異生執著於我。』如是思惟：『蘊即非我，我即非蘊，然諸蘊中妄執有我，不能了知真實法故，生死流轉猶如旋輪。
【現代漢語翻譯】 現代漢語譯本 並能修習，這叫做菩薩在總持力方面得到圓滿。
『什麼叫做菩薩無能改易的神變威力圓滿？』是指這位菩薩所有的神變，除了如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）之外，一切有情眾生都無法改變這位菩薩的神變。這叫做菩薩得到無能改易的神變威力圓滿。
『什麼叫做菩薩得到不違越教令的力量圓滿？』是指這位菩薩所有的教敕言語沒有虛假，有情眾生都信服順從，沒有違背的，除非是爲了方便、善巧、利益安樂眾生。這叫做菩薩得到不違越教令的力量圓滿。
『善男子！菩薩成就這十種法，修習的力量就圓滿了。』
『再者，善男子！菩薩成就十種法，就能得到智慧圓滿。哪十種呢？一是，于補特伽羅（Pudgala，人）無我智得到圓滿；二是，於法無我智得到圓滿；三是，于無所得智得到圓滿；四是，於三摩地（Samadhi，禪定）所行境界智得到圓滿；五是，修習神變智而得到圓滿；六是，不攝取智修習得到圓滿；七是，觀察有情眾生所行之智得到圓滿；八是，于無功用智得到圓滿；九是，諸法實相之智修習得到圓滿；十是，于出世間智修習得到圓滿。
『什麼叫做菩薩于補特伽羅（Pudgala，人）無我智圓滿？』是指這位菩薩隨著諸蘊（Skandha，五蘊）的相狀觀察到生起，又對於諸蘊觀察到滅壞。菩薩正確地觀察諸蘊生起時，其自性並不堅固、沒有真實的作者，這就是空性；以及正確地觀察諸蘊滅壞時，其體性是破壞的。菩薩這樣思惟：『諸蘊畢竟是無我的，也沒有有情眾生、沒有命者、沒有養育者、沒有補特伽羅（Pudgala，人）。愚癡凡夫執著於我。』這樣思惟：『蘊不是我，我也不是蘊，然而在諸蘊中妄想執著有我，不能瞭解真實法，所以在生死中流轉，猶如旋轉的車輪。』
【English Translation】 English version and can cultivate. This is called the Bodhisattva's perfection in the power of Dharani (total retention).
'What is the Bodhisattva's perfection of immutable miraculous power?' It means that all the miraculous powers of this Bodhisattva, except for the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), no sentient being can change the Bodhisattva's miraculous powers. This is called the Bodhisattva's attainment of the perfection of immutable miraculous power.
'What is the Bodhisattva's perfection of the power of non-violation of teachings?' It means that all the teachings and commands of this Bodhisattva are without falsehood, and sentient beings believe and obey without violation, except for the sake of expedient means, skillful means, and benefiting and delighting sentient beings. This is called the Bodhisattva's attainment of the perfection of the power of non-violation of teachings.
'Good man! When a Bodhisattva accomplishes these ten dharmas, the power of cultivation is perfected.'
'Furthermore, good man! When a Bodhisattva accomplishes ten dharmas, wisdom is attained perfectly. What are the ten? First, perfection is attained in the wisdom of no-self of Pudgala (person); second, perfection is attained in the wisdom of no-self of Dharma (phenomena); third, perfection is attained in the wisdom of non-attainment; fourth, perfection is attained in the wisdom of the realm of Samadhi (meditative absorption); fifth, perfection is attained by cultivating the wisdom of miraculous powers; sixth, perfection is attained by cultivating the wisdom of non-grasping; seventh, perfection is attained in the wisdom of observing the conduct of sentient beings; eighth, perfection is attained in the wisdom of non-effort; ninth, perfection is attained by cultivating the wisdom of the characteristics of all dharmas; tenth, perfection is attained by cultivating the transcendental wisdom.'
'What is the Bodhisattva's perfection in the wisdom of no-self of Pudgala (person)?' It means that this Bodhisattva observes the arising of the characteristics of the Skandhas (aggregates), and also observes the destruction of the Skandhas. When the Bodhisattva correctly observes the arising of the Skandhas, their nature is not firm, and there is no real maker, which is emptiness; and when correctly observing the destruction of the Skandhas, their essence is destroyed. The Bodhisattva thinks thus: 'The Skandhas are ultimately without self, and there is no sentient being, no life-force, no nourisher, no Pudgala (person). Foolish ordinary beings are attached to self.' Thinking thus: 'The Skandhas are not self, and self is not the Skandhas, but in the Skandhas there is a false attachment to self, and because they cannot understand the true Dharma, they transmigrate in Samsara (cycle of rebirth) like a revolving wheel.'
』菩薩如實了知諸法，是名菩薩于補特伽羅無我智得圓滿。
「云何菩薩於法無我智得圓滿？謂此菩薩如實了知增益損減諸法體性。菩薩又復如是思惟：『法之與名更互為客，但由虛妄分別安立法及名字，俱無自性，依想心量，及隨世俗法及名字更互為客，非無有體及以作用，此依他緣說有法性，待他眾緣而得起故。』菩薩如實了知一切待緣而起，緣盡而滅。是名菩薩於法無我智得圓滿。
「云何菩薩于無限量智得圓滿？謂此菩薩無限量智，非初剎那起，后剎那不起；非此方起，余方不起。以無礙智於一切剎那、一切方所，而常相續，恒遍起故。是名菩薩于無限量智得圓滿。
「云何菩薩於三摩地所行境界智得圓滿？謂此菩薩能悉了知二乘所得諸三摩地，能悉了知菩薩所得諸三摩地，及能了知一切如來諸三摩地。又此菩薩亦能了知二乘修習住三摩地及三摩地所行境界，亦能了知一切菩薩住三摩地及三摩地所行境界，亦能了知如來所住諸三摩地及三摩地所行境界。以如來力加持菩薩故，能了知佛三摩地。菩薩若以自所成就異熟果智，即不能知佛三摩地；以自成就異熟果智，能悉了知餘三摩地。是名菩薩於三摩地所行境界智得圓滿。
「云何菩薩修神變智而得圓滿？謂此菩薩能正了知聲聞神變，
【現代漢語翻譯】 現代漢語譯本：菩薩如實地瞭解諸法，這稱為菩薩在補特伽羅（Pudgala，意為『人』或『有情』）無我智上獲得圓滿。
『菩薩如何在法無我智上獲得圓滿？』 意思是說，這位菩薩如實地瞭解增益和損減諸法的體性。菩薩又如此思維：『法與名互相作為客體，只是由於虛妄分別才安立了法和名字，它們都沒有自性，依賴於想像的心量，以及隨順世俗，法和名字互相作為客體，但並非沒有體性和作用，這是依據依他緣起而說有法性，依賴於其他眾緣才能生起。』 菩薩如實地瞭解一切都是待緣而起，緣盡則滅。這稱為菩薩在法無我智上獲得圓滿。
『菩薩如何在無智上獲得圓滿？』 意思是說，這位菩薩的無智，不是在最初剎那生起，在後面的剎那就不生起；不是在這個地方生起，在其他地方就不生起。因為以無礙智在一切剎那、一切方所，而常相續，恒常普遍地生起。這稱為菩薩在無**智上獲得圓滿。
『菩薩如何在三摩地（Samadhi，意為『禪定』）所行境界智上獲得圓滿？』 意思是說，這位菩薩能夠完全瞭解聲聞（Śrāvaka，意為『聲聞乘修行者』）所得的各種三摩地，能夠完全瞭解菩薩所得的各種三摩地，以及能夠了解一切如來（Tathāgata，意為『如來』）的各種三摩地。而且這位菩薩也能瞭解聲聞修習安住的三摩地以及三摩地所行的境界，也能瞭解一切菩薩安住的三摩地以及三摩地所行的境界，也能瞭解如來所安住的各種三摩地以及三摩地所行的境界。因為如來的力量加持菩薩的緣故，能夠了解佛的三摩地。菩薩如果以自己所成就的異熟果智，就不能夠了解佛的三摩地；以自己成就的異熟果智，能夠完全瞭解其餘的三摩地。這稱為菩薩在三摩地所行境界智上獲得圓滿。
『菩薩如何修習神變智而獲得圓滿？』 意思是說，這位菩薩能夠正確地瞭解聲聞的神變。
【English Translation】 English version: A Bodhisattva truly knows all dharmas, this is called a Bodhisattva's perfection in the wisdom of no-self of Pudgala (person or sentient being).
『How does a Bodhisattva attain perfection in the wisdom of no-self of dharmas?』 It means that this Bodhisattva truly understands the nature of dharmas that are either increased or decreased. The Bodhisattva also contemplates thus: 『Dharmas and names are mutually objects, but it is only due to false discriminations that dharmas and names are established. They have no self-nature, relying on the measure of the imagining mind, and following worldly conventions, dharmas and names are mutually objects, but they are not without substance and function. This is based on dependent origination (依他緣起) to say that there is dharma-nature, relying on other conditions to arise.』 The Bodhisattva truly understands that everything arises dependent on conditions, and ceases when the conditions are exhausted. This is called a Bodhisattva's perfection in the wisdom of no-self of dharmas.
『How does a Bodhisattva attain perfection in unobstructed wisdom?』 It means that this Bodhisattva's unobstructed wisdom does not arise in the first moment and not arise in the subsequent moment; it does not arise in this place and not arise in other places. Because with unobstructed wisdom, in all moments and all places, it is constantly continuous and always universally arises. This is called a Bodhisattva's perfection in unobstructed wisdom.
『How does a Bodhisattva attain perfection in the wisdom of the realm of Samadhi (meditative concentration)?』 It means that this Bodhisattva is able to fully understand the various Samadhis attained by Śrāvakas (hearers or disciples), is able to fully understand the various Samadhis attained by Bodhisattvas, and is able to understand all the various Samadhis of all Tathāgatas (Thus Come Ones). Moreover, this Bodhisattva is also able to understand the Samadhis in which Śrāvakas dwell and the realms of those Samadhis, is also able to understand the Samadhis in which all Bodhisattvas dwell and the realms of those Samadhis, and is also able to understand the various Samadhis in which the Tathāgatas dwell and the realms of those Samadhis. Because the power of the Tathāgata empowers the Bodhisattva, he is able to understand the Samadhis of the Buddhas. If the Bodhisattva uses his own achieved Vipāka-phala-jñāna (wisdom of the matured result), he will not be able to understand the Samadhis of the Buddhas; with his own achieved Vipāka-phala-jñāna, he is able to fully understand the remaining Samadhis. This is called a Bodhisattva's perfection in the wisdom of the realm of Samadhi.
『How does a Bodhisattva cultivate and perfect the wisdom of magical powers?』 It means that this Bodhisattva is able to correctly understand the magical powers of the Śrāvakas.
能正了知緣覺神變，能正了知菩薩神變，何況一切有情所有神變而不能知！是名菩薩修神變智而得圓滿。
「云何菩薩不攝取智修習圓滿？謂此菩薩所成就智，一切外道及諸惡魔、聲聞、緣覺不能攝取，是名菩薩不攝取智修習圓滿。
「云何菩薩觀有情所行智得圓滿？謂此菩薩以清凈智觀有情界，見有情中或未發菩提心，或已發菩提心，或未得菩提心，或已得菩提心，或住初地乃至十地，或已現等覺，或正現等覺轉法輪時，或於所化一切已辦入般涅槃，或有聲聞乘般涅槃時，或有辟支佛乘般涅槃時，或生善趣或生惡趣，菩薩悉見。是名菩薩觀有情所行智得圓滿。
「云何菩薩于無功用智得圓滿？謂此菩薩行、住、去、來若動若寂，任運常起無功用智。如人睡眠出息、入息而無功用。應知菩薩無功用智亦復如是，於一切境智起無礙。是名菩薩于無功用智得圓滿。
「云何菩薩諸法相智修得圓滿？謂此菩薩了知諸法皆同一相，謂能了知一相無相及諸幻相、妄分別相。是名菩薩諸法相智修得圓滿。
「云何菩薩出世間智修習圓滿？謂此菩薩得無漏智，超過一切世間諸智，是名菩薩出世間智修習圓滿。
「善男子！菩薩成就此十種法，得智圓滿。
「複次，善男子！菩薩成就十種
【現代漢語翻譯】 現代漢語譯本：能正確了知緣覺（Pratyekabuddha，獨自覺悟者）的神通變化，能正確了知菩薩（Bodhisattva，追求覺悟的修行者）的神通變化，更何況一切有情（sentient beings，有情識的生命）所有的神通變化而不能知曉！這叫做菩薩修習神通智慧而得到圓滿。 『云何菩薩不攝取智修習圓滿？』 謂此菩薩所成就的智慧，一切外道（non-Buddhist，非佛教徒）以及各種惡魔（Mara，阻礙修行的惡勢力）、聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺不能攝取，這叫做菩薩不被攝取的智慧修習圓滿。 『云何菩薩觀察有情所行之智得到圓滿？』 謂此菩薩以清凈的智慧觀察有情界，見到有情中或者未發菩提心（Bodhicitta，追求覺悟的心），或者已發菩提心，或者未得菩提心，或者已得菩提心，或者安住于初地（first Bhumi，菩薩修行的第一個階段）乃至十地（tenth Bhumi，菩薩修行的第十個階段），或者已經顯現等覺（Samantabhadra，普賢菩薩的境界），或者正在顯現等覺，轉法輪（Dharmacakra，佛法傳播）時，或者對於所教化的一切已經完成進入般涅槃（Parinirvana，完全的涅槃），或者有聲聞乘（Śrāvakayāna，聲聞的修行方式）般涅槃時，或者有辟支佛乘（Pratyekabuddhayāna，緣覺的修行方式）般涅槃時，或者生於善趣（good realms，好的輪迴道）或者生於惡趣（evil realms，不好的輪迴道），菩薩都能完全見到。這叫做菩薩觀察有情所行之智得到圓滿。 『云何菩薩于無功用智得到圓滿？』 謂此菩薩行走、居住、離去、到來，無論是動還是靜，自然而然地常常生起無功用智。如同人睡眠時出息、入息而不需要任何功用。應當知道菩薩的無功用智也同樣如此，對於一切境界智慧生起而沒有阻礙。這叫做菩薩于無功用智得到圓滿。 『云何菩薩諸法相智修得圓滿？』 謂此菩薩了知諸法都具有同一體相，即能了知一相無相以及各種幻相、虛妄分別之相。這叫做菩薩諸法相智修得圓滿。 『云何菩薩出世間智修習圓滿？』 謂此菩薩得到無漏智（Anāsrava-jñāna，沒有煩惱的智慧），超越一切世間諸智，這叫做菩薩出世間智修習圓滿。 『善男子！菩薩成就這十種法，得到智慧圓滿。』 『複次，善男子！菩薩成就十種
【English Translation】 English version: Being able to correctly know the supernatural powers of Pratyekabuddhas (those who attain enlightenment independently), being able to correctly know the supernatural powers of Bodhisattvas (beings who seek enlightenment), how much more so could they not know all the supernatural powers of all sentient beings! This is called the Bodhisattva's cultivation of wisdom regarding supernatural powers attaining perfection. 'How does a Bodhisattva's non-appropriating wisdom attain perfect cultivation?' It means that the wisdom achieved by this Bodhisattva cannot be appropriated by all non-Buddhists, as well as all demons (Mara, forces that hinder practice), Śrāvakas (those who attain enlightenment by hearing the Dharma), and Pratyekabuddhas. This is called the Bodhisattva's non-appropriating wisdom attaining perfect cultivation. 'How does a Bodhisattva's wisdom of observing the conduct of sentient beings attain perfection?' It means that this Bodhisattva observes the realm of sentient beings with pure wisdom, seeing among sentient beings those who have not aroused Bodhicitta (the mind of seeking enlightenment), or have already aroused Bodhicitta, or have not attained Bodhicitta, or have already attained Bodhicitta, or dwell in the first Bhumi (the first stage of a Bodhisattva's practice) up to the tenth Bhumi (the tenth stage of a Bodhisattva's practice), or have already manifested Samantabhadra (universal worthy), or are currently manifesting Samantabhadra, when turning the Dharmacakra (the wheel of Dharma), or for all those who have been taught, have already completed entering Parinirvana (complete Nirvana), or when there are those who enter Parinirvana through the Śrāvakayāna (the vehicle of the hearers), or when there are those who enter Parinirvana through the Pratyekabuddhayāna (the vehicle of the solitary Buddhas), or are born in good realms (good realms of rebirth) or are born in evil realms (evil realms of rebirth), the Bodhisattva sees all. This is called the Bodhisattva's wisdom of observing the conduct of sentient beings attaining perfection. 'How does a Bodhisattva's effortless wisdom attain perfection?' It means that this Bodhisattva, in walking, dwelling, going, coming, whether moving or still, naturally and constantly arises effortless wisdom. Just as a person breathes in and out while sleeping without any effort. It should be known that the Bodhisattva's effortless wisdom is also like this, with wisdom arising without obstruction in all realms. This is called the Bodhisattva's effortless wisdom attaining perfection. 'How does a Bodhisattva's wisdom of the characteristics of all dharmas attain perfect cultivation?' It means that this Bodhisattva understands that all dharmas have the same characteristic, namely, being able to understand the one characteristic of no-characteristic, as well as all illusory characteristics and characteristics of false discrimination. This is called the Bodhisattva's wisdom of the characteristics of all dharmas attaining perfect cultivation. 'How does a Bodhisattva's transcendental wisdom attain perfect cultivation?' It means that this Bodhisattva obtains Anāsrava-jñāna (wisdom without outflows), surpassing all worldly wisdoms. This is called the Bodhisattva's transcendental wisdom attaining perfect cultivation. 'Good man! A Bodhisattva who achieves these ten dharmas attains perfect wisdom.' 'Furthermore, good man! A Bodhisattva who achieves ten kinds of
法，得如大地。何等為十？一者、廣大無量；二者、一切有情之所受用；三者、舍離恩怨；四者、普能承受大法雲雨；五者、為諸有情之所依止；六者、諸善種子之所依處；七者、如大寶器；八者、如大藥器；九者、得不傾動；十者、得不驚怖。
「善男子！云何菩薩廣大無量？猶如大地，周遍廣大無有邊量。菩薩如是，周遍廣大，福智資糧無有限量。是名菩薩得廣大無量。
「云何菩薩為一切有情之所受用？譬如大地為種種資具，一切有情之所受用。菩薩如是，攝取彼彼佈施、持戒、忍辱、精進、靜慮、般若波羅蜜等種種資糧，為諸有情之所受用。是名菩薩為一切有情之所受用。
「云何菩薩舍離恩怨？善男子！譬如大地平等載育，無恩無怨、無瞋無喜種種之想。菩薩如是，于有情中無有恩怨，不生瞋喜。是名菩薩舍離恩怨。
「云何菩薩普能承受大法雲雨？譬如大地普能承受廣大雲雨，悉皆含容。菩薩如是，承受如來發起廣大善法雲雨，能忍能持。是名菩薩普能承受大法雲雨。
「云何菩薩為諸有情之所依止？善男子！譬如大地為諸有情來去所依。菩薩如是，平等普為一切有情往于善趣及向涅槃之所依故。是名菩薩為諸有情之所依止。
「云何菩薩為諸善種之所依處？善男
【現代漢語翻譯】 現代漢語譯本： 法，如同大地一般。哪十種呢？一是廣大無量；二是為一切有情（眾生）所受用；三是舍離恩怨；四是普遍能夠承受大法雲雨；五是作為各種有情的依靠和止境；六是各種善的種子所依賴的地方；七是如同巨大的寶器；八是如同巨大的藥器；九是獲得不動搖的境界；十是獲得不驚慌恐懼的境界。
『善男子！菩薩如何廣大無量呢？就像大地一樣，周遍廣大沒有邊際。菩薩也是這樣，周遍廣大，福德和智慧的資糧沒有**（原文如此，此處可能缺失內容）。這叫做菩薩獲得廣大無量。』
『菩薩如何為一切有情所受用呢？譬如大地提供各種資具，為一切有情所受用。菩薩也是這樣，攝取佈施、持戒、忍辱、精進、靜慮、般若波羅蜜等各種資糧，為各種有情所受用。這叫做菩薩為一切有情所受用。』
『菩薩如何舍離恩怨呢？善男子！譬如大地平等地承載和養育萬物，沒有恩情，沒有怨恨，沒有嗔怒，沒有喜悅等種種分別之想。菩薩也是這樣，對於有情眾生沒有恩情和怨恨的分別，不生起嗔怒和喜悅的情緒。這叫做菩薩舍離恩怨。』
『菩薩如何普遍能夠承受大法雲雨呢？譬如大地普遍能夠承受廣大的雲雨，全部都包容。菩薩也是這樣，承受如來發起廣大的善法雲雨，能夠忍受，能夠堅持。這叫做菩薩普遍能夠承受大法雲雨。』
『菩薩如何作為各種有情的依靠和止境呢？善男子！譬如大地是各種有情來來往往所依靠的地方。菩薩也是這樣，平等地普遍地作為一切有情前往善道以及趨向涅槃的依靠。這叫做菩薩作為各種有情的依靠和止境。』
『菩薩如何作為各種善的種子所依賴的地方呢？善男子！』
【English Translation】 English version: The Dharma is like the great earth. What are the ten aspects? First, it is vast and immeasurable; second, it is utilized by all sentient beings; third, it abandons kindness and resentment; fourth, it can universally receive the great Dharma clouds and rain; fifth, it serves as a refuge for all sentient beings; sixth, it is the place where all good seeds rely; seventh, it is like a great treasure vessel; eighth, it is like a great medicine vessel; ninth, it attains immovability; tenth, it attains non-fear.
'Good man! How is a Bodhisattva vast and immeasurable? Just like the earth, which is universally vast and without measure. A Bodhisattva is also like this, universally vast, with the accumulation of merit and wisdom without ** (original text, content may be missing here). This is called a Bodhisattva attaining vastness and immeasurability.'
'How is a Bodhisattva utilized by all sentient beings? For example, the earth provides various resources that are utilized by all sentient beings. A Bodhisattva is also like this, gathering various resources such as generosity, moral discipline, patience, diligence, meditative concentration, and prajna paramita (perfection of wisdom), which are utilized by all sentient beings. This is called a Bodhisattva being utilized by all sentient beings.'
'How does a Bodhisattva abandon kindness and resentment? Good man! For example, the earth equally carries and nurtures all things, without kindness, without resentment, without anger, without joy, and without various such thoughts. A Bodhisattva is also like this, having no distinction of kindness or resentment towards sentient beings, and not giving rise to anger or joy. This is called a Bodhisattva abandoning kindness and resentment.'
'How can a Bodhisattva universally receive the great Dharma clouds and rain? For example, the earth can universally receive the vast clouds and rain, and contain them all. A Bodhisattva is also like this, receiving the vast clouds and rain of good Dharma initiated by the Tathagata (Buddha), able to endure and uphold them. This is called a Bodhisattva universally receiving the great Dharma clouds and rain.'
'How does a Bodhisattva serve as a refuge for all sentient beings? Good man! For example, the earth is the place where all sentient beings come and go for refuge. A Bodhisattva is also like this, equally and universally serving as a refuge for all sentient beings going towards good destinies and towards Nirvana. This is called a Bodhisattva serving as a refuge for all sentient beings.'
'How is a Bodhisattva the place where all good seeds rely? Good man!'
子！譬如大地能為一切種子依處。菩薩如是，能為有情一切善法種子依處。是名菩薩諸善種子之所依處。
「云何菩薩如大寶器？善男子！譬如大地為諸寶器，能現種種諸珍寶故。菩薩如是，能現種種諸功德寶。是名菩薩如大寶器。
「云何菩薩如大藥器？善男子！譬如大地，一切諸藥依之出現，能除世間一切諸病。菩薩如是，諸大法藥依之而出，所現法藥能滅世間煩惱諸病。是名菩薩如大藥器。
「云何菩薩得不傾動？善男子！譬如大地，非蚊、蚋等力所虧損，世間諸風不能搖動。菩薩如是，不為一切有情內、外苦惱之所傾動。是名菩薩得不傾動。
「云何菩薩得不驚怖？善男子！譬如大地，若有諸龍及諸獸王哮吼音聲，無有驚怖。菩薩如是，聞彼諸魔、一切外道哮吼音聲，不生怖畏。是名菩薩得不驚怖。
「善男子！菩薩成就此十種法，得如大地。
佛說寶雨經卷第三 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第四
唐天竺三藏達摩流支譯
「複次，善男子！菩薩成就十種法，得如於水。何等為十？一者、隨順善法；二者、常能生長一切白法；三者、歡喜凈信、悅樂滋潤；四者、令一切煩惱相續朽敗；五者、自性澄清、無
【現代漢語翻譯】 現代漢語譯本： 『善男子！譬如大地能為一切種子提供依靠之處。菩薩也是如此，能為一切有情（眾生）提供一切善法種子的依靠之處。這叫做菩薩是諸善種子的依靠之處。』
『云何菩薩如大寶器？善男子！譬如大地作為各種寶物的容器，能顯現種種珍寶。菩薩也是如此，能顯現種種功德之寶。這叫做菩薩如大寶器。』
『云何菩薩如大藥器？善男子！譬如大地，一切藥物依靠它而出現，能消除世間一切疾病。菩薩也是如此，各種大法藥依靠他而產生，所顯現的法藥能滅除世間的煩惱疾病。這叫做菩薩如大藥器。』
『云何菩薩得不傾動？善男子！譬如大地，不會被蚊、蚋等微小力量所損害，世間的各種風也不能搖動它。菩薩也是如此，不會被一切有情（眾生）的內外苦惱所動搖。這叫做菩薩得不傾動。』
『云何菩薩得不驚怖？善男子！譬如大地，即使有諸龍和各種獸王的吼叫聲，也不會感到驚慌。菩薩也是如此，聽到那些魔和一切外道的吼叫聲，不會產生恐懼。這叫做菩薩得不驚怖。』
『善男子！菩薩成就這十種法，就能像大地一樣。』
《佛說寶雨經》卷第三 大正藏第16冊 No. 0660 《佛說寶雨經》
《佛說寶雨經》卷第四
唐天竺三藏達摩流支譯
『複次，善男子！菩薩成就十種法，就能像水一樣。哪十種呢？一是隨順善法；二是經常能夠生長一切白法（善良的法）；三是歡喜清凈的信心，喜悅滋潤；四是令一切煩惱相續朽敗；五是自性澄清，沒有……』
【English Translation】 English version: 『Son! For example, the great earth can be the support for all seeds. The Bodhisattva is also like this, able to be the support for all sentient beings' (you qing) seeds of all good dharmas. This is called the Bodhisattva being the support for all good seeds.』
『How is the Bodhisattva like a great treasure vessel? Son! For example, the great earth, as a vessel for all treasures, can manifest various jewels. The Bodhisattva is also like this, able to manifest various treasures of merit. This is called the Bodhisattva being like a great treasure vessel.』
『How is the Bodhisattva like a great medicine vessel? Son! For example, the great earth, all medicines rely on it to appear, able to eliminate all diseases in the world. The Bodhisattva is also like this, various great dharma medicines rely on him to emerge, the dharma medicines manifested can extinguish the afflictions and diseases of the world. This is called the Bodhisattva being like a great medicine vessel.』
『How does the Bodhisattva attain non-wavering? Son! For example, the great earth cannot be damaged by the power of mosquitoes, gnats, etc., and the various winds of the world cannot shake it. The Bodhisattva is also like this, not swayed by the internal and external sufferings of all sentient beings (you qing). This is called the Bodhisattva attaining non-wavering.』
『How does the Bodhisattva attain non-fear? Son! For example, the great earth, even if there are roaring sounds of dragons and various beast kings, it does not feel fear. The Bodhisattva is also like this, hearing the roaring sounds of those demons and all external paths, does not generate fear. This is called the Bodhisattva attaining non-fear.』
『Son! The Bodhisattva, accomplishing these ten dharmas, becomes like the great earth.』
The Jewel Rain Sutra (Bao Yu Jing) Volume 3 Taisho Tripitaka Volume 16 No. 0660 The Jewel Rain Sutra
The Jewel Rain Sutra Volume 4
Translated by Dharma Ruchi of the Tang Dynasty from India
『Furthermore, Son! The Bodhisattva, accomplishing ten dharmas, becomes like water. What are the ten? First, according with good dharmas; second, constantly able to grow all white dharmas (shan fa); third, rejoicing in pure faith, joyfully nourishing; fourth, causing all afflictions to continuously decay; fifth, the self-nature is clear and without...』
濁、潔凈；六者、息滅一切煩惱燒然；七者、舍離一切諸欲愛渴；八者、甚深難度；九者、于等、不等地方充滿；十者、息滅一切諸煩惱塵。
「云何菩薩隨順善法？譬如大水，若行、若流、若出，皆能隨順滋潤草木。菩薩如是，于諸善法隨順修行、隨順流佈、隨順出離。是名菩薩隨順善法。
「云何菩薩能生一切白善之法？善男子！譬如水效能生一切草木叢林；生已，增長。菩薩如是，以三摩地水能生一切菩提分法；生已，增長，乃至能成薩筏若樹，以得一切佛果智樹。所有種種諸白善法，令諸有情之所受用。是名菩薩能生一切諸白善法。
「云何菩薩得歡喜凈信、悅樂滋潤？善男子！譬如於水自性流潤，及能令他一切滋潤。菩薩如是，常懷凈信、歡喜悅樂、自性滋潤，及能令他一切有情歡喜凈信、悅樂滋潤。云何歡喜？謂常悕求出世間法。云何凈信？謂能歸依于佛、法、僧。云何悅樂？謂彼所有清凈之心而常悅樂。是名菩薩歡喜凈信悅樂滋潤。
「云何菩薩令一切煩惱相續根栽皆悉朽敗？善男子！譬如於水能令一切若樹、若草其根腐敗。菩薩如是，以修行所依三摩地水，能令一切煩惱根栽相續腐敗。既腐敗已，煩惱相續體不可得，煩惱臭穢無有餘習。是名菩薩令一切煩惱相續根栽皆悉腐
【現代漢語翻譯】 現代漢語譯本 濁、潔凈；六者、息滅一切煩惱燒然；七者、舍離一切諸欲愛渴；八者、甚深難度；九者、于等、不等地方充滿；十者、息滅一切諸煩惱塵。 『云何菩薩隨順善法？譬如大水，若行、若流、若出，皆能隨順滋潤草木。菩薩如是，于諸善法隨順修行、隨順流佈、隨順出離。是名菩薩隨順善法。 『云何菩薩能生一切白善之法？善男子！譬如水效能生一切草木叢林；生已，增長。菩薩如是，以三摩地（Samadhi）水能生一切菩提分法；生已，增長，乃至能成薩筏若（Sarvartha）樹，以得一切佛果智樹。所有種種諸白善法，令諸有情之所受用。是名菩薩能生一切諸白善法。 『云何菩薩得歡喜凈信、悅樂滋潤？善男子！譬如於水自性流潤，及能令他一切滋潤。菩薩如是，常懷凈信、歡喜悅樂、自性滋潤，及能令他一切有情歡喜凈信、悅樂滋潤。云何歡喜？謂常悕求出世間法。云何凈信？謂能歸依于佛（Buddha）、法（Dharma）、僧（Sangha）。云何悅樂？謂彼所有清凈之心而常悅樂。是名菩薩歡喜凈信悅樂滋潤。 『云何菩薩令一切煩惱相續根栽皆悉朽敗？善男子！譬如於水能令一切若樹、若草其根腐敗。菩薩如是，以修行所依三摩地（Samadhi）水，能令一切煩惱根栽相續腐敗。既腐敗已，煩惱相續體不可得，煩惱臭穢無有餘習。是名菩薩令一切煩惱相續根栽皆悉腐'
【English Translation】 English version Impurity and purity; sixth, extinguishing all burning afflictions; seventh, abandoning all desires and thirst for love; eighth, profound and difficult to cross; ninth, filling equal and unequal places; tenth, extinguishing all afflictive dust. 『How does a Bodhisattva accord with wholesome dharmas? For example, great water, whether it moves, flows, or emerges, can accord with and nourish plants and trees. A Bodhisattva is like this, according with, practicing, according with, spreading, and according with, liberation in all wholesome dharmas. This is called a Bodhisattva according with wholesome dharmas. 『How does a Bodhisattva generate all white and wholesome dharmas? Good man! For example, the nature of water can generate all plants, trees, and forests; once generated, they grow. A Bodhisattva is like this, using the water of Samadhi (concentration) to generate all the factors of enlightenment; once generated, they grow, until they can become the Sarvartha (all-beneficial) tree, thereby obtaining all the wisdom-tree of Buddhahood. All kinds of white and wholesome dharmas are for the enjoyment of all sentient beings. This is called a Bodhisattva generating all white and wholesome dharmas. 『How does a Bodhisattva obtain joyful pure faith, delight, and nourishment? Good man! For example, water naturally flows and moistens, and can also cause all others to be moistened. A Bodhisattva is like this, always cherishing pure faith, joyful delight, and natural nourishment, and can also cause all other sentient beings to have joyful pure faith, delight, and nourishment. What is joy? It is constantly seeking transcendental dharmas. What is pure faith? It is being able to take refuge in the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha). What is delight? It is that they constantly delight in their pure hearts. This is called a Bodhisattva having joyful pure faith, delight, and nourishment. 『How does a Bodhisattva cause the roots and seedlings of all afflictions to decay and rot? Good man! For example, water can cause the roots of all trees and grasses to rot. A Bodhisattva is like this, using the water of Samadhi (concentration) based on practice, can cause the roots and seedlings of all afflictions to decay and rot continuously. Once decayed and rotted, the substance of the continuous afflictions becomes unattainable, and the foul odor of afflictions has no remaining traces. This is called a Bodhisattva causing the roots and seedlings of all continuous afflictions to decay and rot.'
敗。
「云何菩薩自性澄清、無濁、潔凈？善男子！猶如於水自性澄清、無濁、潔凈。云何自性澄清？謂能遠離纏及隨眠。云何無濁？謂能遠離貪、瞋、癡故。云何潔凈？能令諸根得潔凈故。是名菩薩自性澄清、無濁、潔凈。
「云何菩薩息滅一切煩惱燒然？善男子！猶如水性于有情熱惱及熱時、熱處悉令息滅。菩薩如是，能以法水息滅有情諸煩惱熱。是名菩薩息滅一切煩惱燒然。
「云何菩薩舍離一切諸欲愛渴？善男子！猶如有情為渴所逼，若得於水即便止渴。菩薩如是，一切有情為彼欲境渴所逼故，生諸苦惱。菩薩即為雨大法雨，有情由此離境界渴。是名菩薩舍離一切諸愛慾渴。
「云何菩薩甚深難度？善男子！如大深水甚為難度。菩薩如是，成就般若圓滿甚深，不為諸魔一切外道之所能度。是名菩薩甚深難度。
「云何菩薩于等不等地方充滿？善男子！如水瀑流於等、不等諸地方所皆悉遍滿。菩薩如是，法水瀑流於等、不等諸有情界遍能充滿。由菩薩哀愍諸有情故，發起瀑流廣大法水，而不逼迫諸有情界，不同於水。是名菩薩于等、不等地方充滿。
「云何菩薩息滅一切諸煩惱塵？善男子！譬如於水能令一切堅硬地方普皆柔軟，及諸塵坌皆能止息。菩薩如是，以般若所依
【現代漢語翻譯】 現代漢語譯本： 『什麼是菩薩的自性澄清、無濁、潔凈？善男子！譬如水的自性澄清、無濁、潔凈。什麼是自性澄清？是指能夠遠離煩惱的纏縛和隨眠。什麼是無濁？是指能夠遠離貪、瞋、癡。什麼是潔凈？是指能夠使諸根得到潔凈。這叫做菩薩的自性澄清、無濁、潔凈。
『什麼是菩薩息滅一切煩惱的燒燃？善男子！譬如水的性質，對於有情的熱惱以及熱時、熱處，都能使其息滅。菩薩也是這樣，能夠用法水息滅有情的一切煩惱熱。這叫做菩薩息滅一切煩惱的燒燃。
『什麼是菩薩舍離一切諸欲的愛渴？善男子！譬如有情被渴所逼迫，如果得到水，就能止渴。菩薩也是這樣，一切有情因為被欲境的渴愛所逼迫，產生各種苦惱。菩薩就為他們降下大法雨，有情因此脫離對境界的渴愛。這叫做菩薩舍離一切諸愛慾的渴愛。
『什麼是菩薩甚深難度？善男子！譬如大深水非常難以度過。菩薩也是這樣，成就般若（prajna，智慧）圓滿甚深，不被諸魔和一切外道所能度過。這叫做菩薩甚深難度。
『什麼是菩薩于等與不等的地方充滿？善男子！譬如水的瀑流，在相等和不相等的各個地方都能普遍充滿。菩薩也是這樣，法水的瀑流在相等和不相等的各個有情界都能普遍充滿。由於菩薩哀憫諸有情，所以發起瀑流般廣大的法水，而不逼迫諸有情界，這與水不同。這叫做菩薩于等與不等的地方充滿。
『什麼是菩薩息滅一切諸煩惱塵？善男子！譬如水能夠使一切堅硬的地方普遍柔軟，以及各種塵土都能止息。菩薩也是這樣，以般若（prajna，智慧）所依……』
【English Translation】 English version: 『What is the Bodhisattva's nature of clarity, non-turbidity, and purity? Good man! It is like the nature of water, which is clear, non-turbid, and pure. What is clarity of nature? It means being able to stay away from the entanglements and latent tendencies of afflictions. What is non-turbidity? It means being able to stay away from greed, hatred, and delusion. What is purity? It means being able to purify the faculties. This is called the Bodhisattva's nature of clarity, non-turbidity, and purity.』
『What is the Bodhisattva extinguishing the burning of all afflictions? Good man! It is like the nature of water, which can extinguish the heat and suffering of sentient beings, as well as the heat of the time and place. The Bodhisattva is also like this, able to use the water of Dharma to extinguish the heat of all afflictions of sentient beings. This is called the Bodhisattva extinguishing the burning of all afflictions.』
『What is the Bodhisattva abandoning all thirst for desire? Good man! It is like sentient beings being oppressed by thirst, and if they obtain water, they can quench their thirst. The Bodhisattva is also like this, all sentient beings are oppressed by the thirst for objects of desire, and they generate various sufferings. The Bodhisattva then rains down the great Dharma rain for them, and sentient beings thereby escape the thirst for objects. This is called the Bodhisattva abandoning all thirst for desire.』
『What is the Bodhisattva being profoundly difficult to cross? Good man! It is like a great deep water that is very difficult to cross. The Bodhisattva is also like this, accomplishing the perfection of prajna (wisdom), which is profound and deep, and cannot be crossed by all the demons and all the external paths. This is called the Bodhisattva being profoundly difficult to cross.』
『What is the Bodhisattva filling equal and unequal places? Good man! It is like the waterfall of water, which can universally fill all places, both equal and unequal. The Bodhisattva is also like this, the waterfall of Dharma water can universally fill all realms of sentient beings, both equal and unequal. Because the Bodhisattva has compassion for all sentient beings, he initiates the vast Dharma water like a waterfall, without oppressing the realms of sentient beings, which is different from water. This is called the Bodhisattva filling equal and unequal places.』
『What is the Bodhisattva extinguishing all the dust of afflictions? Good man! It is like water being able to make all hard places universally soft, and all dust can be stopped. The Bodhisattva is also like this, relying on prajna (wisdom)...』
三摩地水，令諸有情堅硬染心悉皆柔軟，及能息滅煩惱塵坌。是名菩薩息滅一切諸煩惱塵。
「善男子！菩薩成就此十種法，等之於水。
「複次，善男子！菩薩成就十種法，等之於火。何等為十！一者、能燒諸煩惱聚；二者、能成熟佛法；三者、能幹諸煩惱泥；四者、如大火聚；五者、如火光明；六者、能令驚怖；七者、能令安隱；八者、能令一切有情共得；九者、能令供養；十者、得不輕欺。
「云何能燒諸煩惱聚？善男子！譬如大火能燒一切草木、叢林諸穢惡聚。菩薩如是，以智慧火能燒一切纏及隨眠、貪、瞋、癡等煩惱惡聚。是名菩薩能燒一切諸煩惱聚。
「云何菩薩能成熟佛法？善男子！譬如火性成熟一切種種飲食、諸藥等物。菩薩如是，以內證般若成熟佛法而不退失。是名菩薩成熟佛法。
「云何菩薩能幹諸煩惱泥？善男子！譬如大火能幹于泥。菩薩如是，悉能幹竭諸煩惱泥。是名菩薩能幹一切諸煩惱泥。
「云何菩薩如大火聚？善男子！譬如有人為極寒苦之所逼迫，然大火聚，得離寒苦。菩薩如是，若諸有情為煩惱寒苦之所逼迫，以般若火令得銷滅。是名菩薩如大火聚。
「云何菩薩如火光明？善男子！譬如有人于雪山頂、珉陀羅山頂然大火聚，赫奕熾盛
【現代漢語翻譯】 現代漢語譯本： 三摩地（Samadhi）之水，能使所有眾生堅硬的染污之心變得柔軟，並且能夠平息煩惱的塵埃。這被稱為菩薩平息一切煩惱塵埃。
『善男子！菩薩成就這十種法，就像水一樣。』
『再者，善男子！菩薩成就十種法，就像火一樣。哪十種呢？一者，能夠焚燒各種煩惱聚合；二者，能夠成熟佛法；三者，能夠使各種煩惱泥土乾燥；四者，如同巨大的火堆；五者，如同火焰的光明；六者，能夠令人驚恐；七者，能夠令人安穩；八者，能夠讓一切眾生共同獲得；九者，能夠令人供養；十者，能夠獲得不被輕視。
『如何能夠焚燒各種煩惱聚合？善男子！譬如大火能夠焚燒一切草木、叢林等污穢之物。菩薩也是這樣，用智慧之火能夠焚燒一切纏縛和隨眠、貪、嗔、癡等煩惱惡聚。這被稱為菩薩能夠焚燒一切煩惱聚合。』
『如何菩薩能夠成熟佛法？善男子！譬如火的性質能夠成熟一切各種飲食、各種藥物等物品。菩薩也是這樣，以內證的般若（Prajna）成熟佛法而不退失。這被稱為菩薩成熟佛法。』
『如何菩薩能夠使各種煩惱泥土乾燥？善男子！譬如大火能夠使泥土乾燥。菩薩也是這樣，完全能夠使各種煩惱泥土乾涸。這被稱為菩薩能夠使一切煩惱泥土乾燥。』
『如何菩薩如同巨大的火堆？善男子！譬如有人被極度的寒冷所逼迫，燃起巨大的火堆，就能遠離寒冷之苦。菩薩也是這樣，如果眾生被煩惱的寒冷所逼迫，用般若之火使之消滅。這被稱為菩薩如同巨大的火堆。』
『如何菩薩如同火焰的光明？善男子！譬如有人在雪山頂、珉陀羅山頂燃起巨大的火堆，火焰赫奕熾盛，
【English Translation】 English version: The water of Samadhi (concentration), makes the hardened, defiled minds of all sentient beings become soft, and is able to pacify the dust of afflictions. This is called the Bodhisattva pacifying all the dust of afflictions.
'Good man! The Bodhisattva achieves these ten dharmas, like water.'
'Furthermore, good man! The Bodhisattva achieves ten dharmas, like fire. What are the ten? First, it can burn all aggregates of afflictions; second, it can mature the Buddha-dharma; third, it can dry up all the mud of afflictions; fourth, it is like a great fire; fifth, it is like the light of fire; sixth, it can cause fear; seventh, it can bring peace; eighth, it can be obtained by all sentient beings together; ninth, it can cause offerings to be made; tenth, it can gain non-contempt.
'How can it burn all aggregates of afflictions? Good man! For example, a great fire can burn all grass, trees, forests, and all filthy aggregates. The Bodhisattva is like this, using the fire of wisdom to burn all entanglements and latent tendencies, greed, anger, ignorance, and other evil aggregates of afflictions. This is called the Bodhisattva being able to burn all aggregates of afflictions.'
'How can the Bodhisattva mature the Buddha-dharma? Good man! For example, the nature of fire matures all kinds of food, various medicines, and other things. The Bodhisattva is like this, using internally realized Prajna (wisdom) to mature the Buddha-dharma without regressing. This is called the Bodhisattva maturing the Buddha-dharma.'
'How can the Bodhisattva dry up all the mud of afflictions? Good man! For example, a great fire can dry up mud. The Bodhisattva is like this, completely able to dry up all the mud of afflictions. This is called the Bodhisattva being able to dry up all the mud of afflictions.'
'How is the Bodhisattva like a great fire? Good man! For example, if someone is oppressed by extreme cold, lighting a great fire will allow them to escape the suffering of the cold. The Bodhisattva is like this, if sentient beings are oppressed by the cold of afflictions, using the fire of Prajna to extinguish it. This is called the Bodhisattva being like a great fire.'
'How is the Bodhisattva like the light of fire? Good man! For example, if someone lights a great fire on the summit of Snow Mountain, or the summit of Mount Mindala, the flames will be blazing and flourishing,
，光耀周遍一逾繕那或二逾繕那或三逾繕那。菩薩如是，以智慧明光耀周遍百逾繕那或千逾繕那或百千逾繕那，乃至無量阿僧企耶諸世界中一切有情，皆蒙智光明耀周遍。有情遇此智光明故，破壞一切無明黑闇。是名菩薩如火光明。
「云何菩薩能令驚怖？善男子！譬如獸王及諸惡獸，見大火聚即生怖畏，既驚怖已舍離於此，遠至他方。一切魔王及諸魔眾亦復如是，若見菩薩心生怖畏，由彼自念威光下劣，舍離菩薩遠至余處，尚不欲聞菩薩之名，何況近見！是名菩薩能令驚怖。
「云何菩薩能令安隱？善男子！譬如有人在於曠野，飢渴睏乏，險難艱辛，迷失方所，見大火聚即往趣之，或遇村落或牧牛處，彼人見已，遠離一切所有怖畏心得安隱。有情亦爾！在於生死曠野、險難，飢渴睏乏，迷失正路，見菩薩已，遠離一切煩惱驚怖，心得安隱。是名菩薩能令安隱。
「云何菩薩能令一切有情共得？善男子！譬如火聚溫暖勢力，一切有情之所共得，若王王等及旃荼羅子皆共得之。菩薩亦爾！所有恩力一切有情若王、王等及旃荼羅子皆共得之。是名菩薩能令一切有情共得。
「云何菩薩能令供養？善男子！譬如火聚能令人間城邑、聚落事火婆羅門、剎帝利等之所供養。菩薩亦爾！應為世間天、人、
【現代漢語翻譯】 現代漢語譯本： 菩薩的光明照耀範圍，可以超過一逾繕那（Yojana，古印度長度單位，約合7-9英里），或者二逾繕那，或者三逾繕那。菩薩以智慧的光明照耀，可以周遍百逾繕那，或者千逾繕那，或者百千逾繕那，乃至無量阿僧祇耶（Asamkhya，極大的數字單位）諸世界中的一切有情（有情眾生），都蒙受智慧光明的照耀。有情眾生遇到這種智慧光明，就能破壞一切無明（Avidya，佛教指對事物真相的迷惑）的黑暗。這叫做菩薩如火光明。
『什麼樣的菩薩能夠令人驚怖？善男子！譬如獸王和各種惡獸，見到大火堆就會產生恐懼，既已驚恐害怕，就捨棄這裡，遠遠地逃到其他地方。一切魔王（Mara，佛教中障礙修行的惡神）和各種魔眾也是這樣，如果見到菩薩就會心生恐懼，因為他們自己覺得威德光明不如菩薩，所以捨棄菩薩遠遠地逃到其他地方，甚至不願聽聞菩薩的名字，更何況是靠近見到菩薩！這叫做菩薩能夠令人驚怖。
『什麼樣的菩薩能夠令人安隱（安全、安穩）？善男子！譬如有人身處曠野，飢渴睏乏，遭遇危險艱難，迷失方向，見到大火堆就前往靠近它，或者遇到村落，或者遇到牧牛的地方，這個人見到這些，就遠離一切所有的怖畏，內心得到安穩。有情眾生也是這樣！身處生死（輪迴）的曠野、險難之中，飢渴睏乏，迷失正路，見到菩薩之後，就遠離一切煩惱的驚恐，內心得到安穩。這叫做菩薩能夠令人安隱。
『什麼樣的菩薩能夠令一切有情共同獲得利益？善男子！譬如火堆的溫暖和勢力，一切有情都能夠共同獲得，無論是國王王等，還是旃荼羅（Candala，古印度社會最低等級的人）的兒子，都能夠共同獲得。菩薩也是這樣！所有的恩德和力量，一切有情，無論是國王王等，還是旃荼羅的兒子，都能夠共同獲得。這叫做菩薩能夠令一切有情共同獲得利益。
『什麼樣的菩薩能夠令人供養？善男子！譬如火堆能夠令人間城邑、聚落中事火的婆羅門（Brahmana，印度教祭司階層）、剎帝利（Kshatriya，印度教的第二等級，通常是武士和統治者）等進行供養。菩薩也是這樣！應當被世間的天（Deva，天神）、人（Manushya，人類）、
【English Translation】 English version: The light of a Bodhisattva can illuminate beyond one Yojana (a unit of distance in ancient India, approximately 7-9 miles), or two Yojanas, or three Yojanas. A Bodhisattva, with the light of wisdom, can illuminate throughout hundreds of Yojanas, or thousands of Yojanas, or hundreds of thousands of Yojanas, even to immeasurable Asamkhya (an extremely large number) worlds, where all sentient beings (sentient beings) are bathed in the light of wisdom. When sentient beings encounter this light of wisdom, they can destroy all the darkness of ignorance (Avidya, delusion about the true nature of things in Buddhism). This is called a Bodhisattva's light like fire.
'What kind of Bodhisattva can inspire fear? Good man! For example, the king of beasts and various evil beasts, upon seeing a large fire, will feel fear. Having been frightened, they abandon this place and flee far away to other places. All Mara kings (Mara, evil deities in Buddhism that obstruct practice) and their retinues are the same. If they see a Bodhisattva, they will feel fear because they realize their own power and light are inferior to the Bodhisattva's. Therefore, they abandon the Bodhisattva and flee far away to other places, not even wanting to hear the Bodhisattva's name, let alone see the Bodhisattva up close! This is called a Bodhisattva who can inspire fear.'
'What kind of Bodhisattva can bring peace and security? Good man! For example, a person in a wilderness, suffering from hunger and thirst, hardship and difficulty, lost and disoriented, upon seeing a large fire, will approach it, or encounter a village, or a place where cattle are herded. Upon seeing these, that person will be free from all fear and find peace of mind. Sentient beings are the same! In the wilderness of birth and death (samsara), facing dangers and difficulties, suffering from hunger and thirst, lost on the right path, upon seeing a Bodhisattva, they will be free from all the fear of afflictions and find peace of mind. This is called a Bodhisattva who can bring peace and security.'
'What kind of Bodhisattva can be shared by all sentient beings? Good man! For example, the warmth and power of a fire can be shared by all sentient beings, whether they are kings or sons of Candala (the lowest caste in ancient Indian society). Bodhisattvas are the same! All their kindness and power can be shared by all sentient beings, whether they are kings or sons of Candala. This is called a Bodhisattva who can be shared by all sentient beings.'
'What kind of Bodhisattva is worthy of offerings? Good man! For example, a fire is worthy of offerings from fire-worshipping Brahmins (the priestly class in Hinduism) and Kshatriyas (the warrior and ruling class in Hinduism) in human cities and villages. Bodhisattvas are the same! They should be offered to by gods (Deva, deities), humans (Manushya, human beings),
阿素洛等，猶如佛想而皆供養。是名菩薩能令供養。
「云何菩薩得不輕欺？善男子！如微小火不可輕欺，以效能燒故。菩薩亦爾！住解行位，初學大乘，雖未能有廣大威力，一切世間天、人、阿素洛等終不輕慢。何以故？世間天、龍、藥叉、健達縛、阿素洛等，了知菩薩不久坐于菩提道場，當成阿耨多羅三藐三菩提。是名菩薩得不輕欺。
「善男子！菩薩成就此十種法，得如於火。
「複次，善男子！菩薩成就十種法，等如於風。何等為十？一者、等於風行無有處所；二者、等風所行究竟不盡；三者、能得摧破有情我慢山峰；四者、能得起于大法雲雨；五者、能得除滅一切有情煩惑熱惱；六者、能普施與一切有情等流凈法，出息入息活命善巧；七者、能持無量大法雲雨；八者、能得安立最勝大法，一切宮殿種種莊嚴；九者、能于眾會決定演說種種妙法，猶如風吹諸劫波樹，適意之花如雨而下；十者、于阿僧祇劫積集無量清凈法輪及三摩地解脫總持，于彼大海蘇迷盧山、輪圍山等之所圍繞眾會之處，若有眾生堪應調伏可成熟者，發智風輪，轉滅所依，一切無餘。
「善男子！云何等於風行無有處所？善男子！譬如風行，於一切處，無有住著，亦無處所，無所依止，亦無色相，能作自事，謂令
【現代漢語翻譯】 現代漢語譯本 阿修羅（Asura，一種非天神）等，猶如佛陀一般看待並供養。這叫做菩薩能令眾生供養。 『云何菩薩得不輕欺？』 善男子！如同微小的火苗不可輕視，因為它具有燃燒的能力。菩薩也是如此！處於理解和實踐階段，初學大乘佛法，即使尚未擁有廣大的威力，一切世間的天人、阿修羅等最終也不會輕慢。為什麼呢？因為世間的天人、龍（Naga，一種神獸）、藥叉（Yaksa，一種夜叉神）、健達縛（Gandharva，一種香神）、阿修羅等，都知道菩薩不久將坐在菩提道場，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這叫做菩薩得到不被輕視。 『善男子！菩薩成就這十種法，就如同火一樣。』 『複次，善男子！菩薩成就十種法，等同於風。何等為十？一者、等於風一樣，執行沒有固定的處所；二者、等同於風一樣，所執行的究竟不會窮盡；三者、能夠摧毀有情眾生的我慢山峰；四者、能夠興起大法雲雨；五者、能夠消除一切有情眾生的煩惱熱惱；六者、能夠普遍施與一切有情眾生等同於自身本性的清凈佛法，以及出息入息的活命善巧；七者、能夠保持無量大法雲雨；八者、能夠安立最殊勝的佛法，以及一切宮殿的種種莊嚴；九者、能夠在眾會之中決定演說種種妙法，猶如風吹動劫波樹（Kalpa tree，能生出一切所需之物的樹），適意的花朵如雨般落下；十者、于阿僧祇劫（Asankhya kalpas，無數劫）積集無量清凈法輪（Dharma wheel，佛法之輪）及三摩地（Samadhi，禪定）解脫總持（Dharani，總持法門），在那大海、蘇迷盧山（Sumeru，須彌山）、輪圍山（Chakravada，鐵圍山）等所圍繞的眾會之處，若有眾生堪能調伏可以成熟者，發起智慧之風輪，轉變滅除所依，一切無餘。 『善男子！云何等於風行無有處所？』 善男子！譬如風的執行，在一切處，沒有住著，也沒有固定的處所，沒有所依止，也沒有色相，能夠完成自己的作用，就是令...
【English Translation】 English version Asuras (Asura, a type of demigod), and others, regard and offer to the Bodhisattva as if they were offering to the Buddha. This is called the Bodhisattva being able to cause offerings to be made. 'How does a Bodhisattva attain non-contempt?' Good man! Just as a small fire cannot be slighted, because it has the ability to burn. So too is the Bodhisattva! Dwelling in the stage of understanding and practice, initially learning the Mahayana, even though they may not yet have vast power, all the worlds of gods, humans, Asuras, and others will ultimately not be contemptuous. Why? Because the worlds of gods, Nagas (Naga, a type of serpent deity), Yakshas (Yaksa, a type of nature spirit), Gandharvas (Gandharva, a type of celestial musician), Asuras, and others, know that the Bodhisattva will soon sit at the Bodhi (Enlightenment) site, and attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). This is called the Bodhisattva attaining non-contempt. 'Good man! A Bodhisattva who accomplishes these ten dharmas is like fire.' 'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is equal to the wind. What are the ten? First, like the wind, traveling without a fixed place; second, like the wind, the journey never ends; third, able to destroy the mountains of pride of sentient beings; fourth, able to raise great Dharma clouds and rain; fifth, able to eliminate the heat of afflictions of all sentient beings; sixth, able to universally bestow upon all sentient beings the pure Dharma that is equal to their own nature, as well as the skillful means of breathing in and out to sustain life; seventh, able to maintain immeasurable Dharma clouds and rain; eighth, able to establish the most supreme Dharma, and all the various adornments of palaces; ninth, able to definitively expound various wonderful Dharmas in assemblies, just as the wind blows the Kalpa trees (Kalpa tree, a wish-fulfilling tree), and pleasing flowers fall like rain; tenth, in Asankhya kalpas (Asankhya kalpas, countless eons), accumulating immeasurable pure Dharma wheels (Dharma wheel, the wheel of Dharma) and Samadhi (Samadhi, meditative absorption) liberation Dharani (Dharani, a mnemonic device), in the assemblies surrounded by the great ocean, Mount Sumeru (Sumeru, the central world-mountain), Chakravada (Chakravada, the iron ring mountains), and so on, if there are sentient beings who can be tamed and matured, initiating the wind wheel of wisdom, transforming and extinguishing what is relied upon, without remainder.' 'Good man! How is it equal to the wind traveling without a fixed place?' Good man! For example, the wind travels everywhere, without dwelling, without a fixed place, without reliance, without form, able to accomplish its own task, which is to make...
一切宮室、蘇迷盧山及諸海等有所動搖，皆得成辦，能令他見。菩薩亦復如是，行一切處得無所著。何者是一切處？謂蘊、界、處。一切法中，蘊謂色蘊、受蘊、想蘊、行蘊、識蘊；界謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界；處謂眼處、色處，耳處、聲處，鼻處、香處，舌處、味處，身處、觸處，意處、法處。菩薩又於世、出世法，一切天、人富貴熾盛、轉輪聖王、釋、梵、護世、大自在天及聲聞、緣覺、諸地菩薩乃至一切智中，於此諸處得無所著。又能遠離非有、非無、非一性、非異性、非真實性、非虛妄性等，無量分別之所分別，以無有所緣故，然菩薩所行解脫無礙。復能示現普遍十方無量無邊諸世界中，現作釋、梵、護世等身，為欲饒益一切有情，行一切處，經于多劫終不可見，由離邊際故，以法性身遠離分別、所分別故。善男子！是名菩薩等於風行無有處所。
「善男子！云何菩薩等風所行究竟不盡？善男子！如風順行無量世界，能吹諸物，速疾迴轉，各有所作。菩薩亦爾！如風觸物，速疾行於一切方所，究竟不盡。謂能行於一切如來道場眾會，及諸菩薩道場眾會，又於一切世間所有宮室之中，普遍安立，
【現代漢語翻譯】 現代漢語譯本 一切宮殿樓閣、蘇迷盧山（須彌山，佛教宇宙觀中的聖山）以及諸大海等，如果有所動搖，菩薩都能使其恢復原狀，並且能讓其他人看到這一景象。菩薩也是這樣，在任何地方修行都能做到無所執著。什麼是一切處呢？就是指蘊、界、處。在一切法中，蘊指的是色蘊、受蘊、想蘊、行蘊、識蘊；界指的是眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界；處指的是眼處、色處，耳處、聲處，鼻處、香處，舌處、味處，身處、觸處，意處、法處。菩薩對於世間法和出世間法，一切天人所擁有的富貴和權勢，轉輪聖王（擁有統治世界的理想君主）的地位，帝釋天（佛教中的天神）、梵天（印度教和佛教中的創造神）、護世神、大自在天（濕婆神，印度教中的毀滅與再生之神），以及聲聞（聽聞佛陀教誨而證悟的弟子）、緣覺（通過自身觀察而證悟的人）、各個階位的菩薩，乃至一切智（佛陀所擁有的智慧），對於這些地方都能做到無所執著。並且能夠遠離對『非有』、『非無』、『非一性』、『非異性』、『非真實性』、『非虛妄性』等等，這些由無量分別心所產生的分別念，因為沒有任何可以執著的對象，所以菩薩所修行的解脫是沒有任何障礙的。菩薩還能示現在普遍十方無量無邊的世界中，顯現為帝釋天、梵天、護世神等等身形，爲了利益一切有情眾生，在任何地方修行，經歷無數劫也無法完全看見菩薩的所有示現，因為菩薩已經遠離了邊際，以法性之身遠離了分別和被分別。善男子！這就是菩薩等於風的執行，沒有固定的處所。
『善男子！什麼是菩薩等於風的執行，最終也不會窮盡呢？善男子！就像風順著方向吹向無量世界，能夠吹動各種物體，快速地旋轉，各自發揮作用。菩薩也是這樣！就像風接觸物體一樣，快速地在任何地方執行，最終也不會窮盡。菩薩能夠到達一切如來的道場和集會，以及各個菩薩的道場和集會，並且在世間所有的宮殿樓閣之中，普遍地安立。
【English Translation】 English version All palaces, Mount Sumeru (the sacred mountain in Buddhist cosmology), and all the seas, if they are shaken, can be restored, and others can be made to see this. The Bodhisattva is also like this, practicing everywhere without attachment. What is 'everywhere'? It refers to the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases). Among all dharmas (teachings), skandhas refer to the form skandha, feeling skandha, perception skandha, volition skandha, and consciousness skandha; dhatus refer to the eye dhatu, form dhatu, eye consciousness dhatu, ear dhatu, sound dhatu, ear consciousness dhatu, nose dhatu, smell dhatu, nose consciousness dhatu, tongue dhatu, taste dhatu, tongue consciousness dhatu, body dhatu, touch dhatu, body consciousness dhatu, mind dhatu, dharma dhatu, mind consciousness dhatu; ayatanas refer to the eye sense base, form sense base, ear sense base, sound sense base, nose sense base, smell sense base, tongue sense base, taste sense base, body sense base, touch sense base, mind sense base, dharma sense base. Furthermore, the Bodhisattva, regarding worldly and supramundane dharmas, all the wealth and prosperity of gods and humans, the status of a Chakravartin (ideal universal ruler), Indra (king of the gods in Buddhism), Brahma (the creator god in Hinduism and Buddhism), the world-protectors, Mahadeva (Shiva, the god of destruction and regeneration in Hinduism), as well as Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment through self-observation), Bodhisattvas of various stages, and even Omniscience (the wisdom possessed by the Buddha), is without attachment to all these places. Moreover, the Bodhisattva can distance themselves from the countless distinctions made by discriminating minds, such as 'existence', 'non-existence', 'oneness', 'otherness', 'reality', 'unreality', etc., because there is nothing to cling to. Therefore, the liberation practiced by the Bodhisattva is without any obstacles. The Bodhisattva can also manifest in countless and boundless worlds in all ten directions, appearing as Indra, Brahma, world-protectors, and so on, in order to benefit all sentient beings. Practicing everywhere, it is impossible to fully see all the manifestations of the Bodhisattva even after countless kalpas (eons), because the Bodhisattva has transcended boundaries, and with the Dharma-nature body, is detached from discrimination and what is discriminated against. Good man! This is what is meant by the Bodhisattva being like the wind, having no fixed place.
'Good man! How is it that the Bodhisattva's movement, like the wind, is ultimately inexhaustible? Good man! Just as the wind blows in the direction of countless worlds, able to move all things, quickly rotating, each performing its function, so too is the Bodhisattva! Like the wind touching objects, the Bodhisattva moves swiftly in all directions, ultimately inexhaustible. The Bodhisattva is able to reach all the assemblies in the mandalas of all the Tathagatas (Buddhas), as well as the assemblies in the mandalas of all the Bodhisattvas, and universally establishes themselves in all the palaces and mansions in the world.
宣暢演說，周遍觀察世俗、勝義無量諸法。是名菩薩等風所行究竟不盡。
「善男子！云何菩薩能得摧破一切有情我慢山峰？善男子！譬如風吹能令曼陀羅山峰林低屈、摧折、墮落。菩薩亦爾！如彼風吹能令有情我慢、憍醉、縱逸峰林摧折、墮落。何者名為我慢山峰？謂諸有情恃己所有色力等相，受用自在，長壽無病，能得活命，工巧多聞，聰明智慧，有勝眷屬，言辭辯了，令眾樂聞，由是憍醉自讚己能。菩薩為欲摧破有情我慢山峰故，能示現色力之相、受用等事，最勝自在過於彼人，為說正法，摧破有情我慢高山，悉能安置清凈善處。是名菩薩能得摧破我慢山峰。
「善男子！云何菩薩能得起于大法雲雨？善男子！譬如風力周遍四方，發起大云；其云如輪有種種色，雷音遠震如海中聲，美妙明朗，甚深柔軟；又出種種音樂歌聲能令悅意，電光為鬘，莊嚴晃耀，晝夜恒常而雨大雨；又雨種種諸寶之雨，流霔周遍，彌覆百千俱胝那庾多界，令諸有情歡喜悅樂；又令世間一切草木、叢林、苗稼皆得生長。菩薩亦爾！以大悲為風，發起十方無邊世界，種種身相以之為云，所出光明晃耀殊勝，色相顯現，如彼電鬘光飾嚴凈，為諸有情之所愛樂，出大音聲說真實法，猶如雷震美聲深遠，言辭差別有六萬種，以此音聲
【現代漢語翻譯】 現代漢語譯本：宣暢演說，周遍觀察世俗（Samvriti，相對真理）、勝義（Paramārtha，絕對真理）無量諸法。這叫做菩薩以平等之風所行的究竟而不窮盡的境界。
『善男子！什麼是菩薩能夠摧破一切有情我慢山峰？善男子！譬如風吹能夠使曼陀羅（Mandara）山峰的林木低垂彎曲、摧折、墮落。菩薩也是這樣！如同那風吹能夠使有情眾生的我慢、驕傲、沉醉、放縱的山峰林木摧折、墮落。什麼叫做我慢山峰？就是那些有情眾生仗恃自己所有的色身力量等外在表相，受用自在，長壽無病，能夠活命，工巧多聞，聰明智慧，有殊勝的眷屬，言辭辯才了，使眾人樂於聽聞，因此驕傲沉醉，自我讚揚自己的能力。菩薩爲了摧破有情眾生的我慢山峰，能夠示現色身力量等外在表相、受用等事情，比那些人更加殊勝自在，為他們宣說正法，摧破有情眾生的我慢高山，全部能夠安置在清凈善良之處。這叫做菩薩能夠摧破我慢山峰。』
『善男子！什麼是菩薩能夠興起大法雲雨？善男子！譬如風力周遍四方，發起大云；那雲彩像輪子一樣有種種顏色，雷聲遙遠震動像海中的聲音，美好明亮，非常深沉柔軟；又發出種種音樂歌聲能夠使人喜悅，閃電像花鬘一樣，莊嚴閃耀，晝夜恒常降下大雨；又降下種種諸寶之雨，流淌遍佈，覆蓋百千俱胝（koti，千萬）那庾多（Niyuta，億）世界，使那些有情眾生歡喜快樂；又使世間一切草木、叢林、苗稼都能夠生長。菩薩也是這樣！以大悲心為風，發起十方無邊世界，種種身相作為雲彩，所發出的光明閃耀殊勝，色相顯現，像那閃電花鬘一樣光彩裝飾嚴凈，為那些有情眾生所喜愛，發出大的音聲宣說真實之法，猶如雷聲震動美好聲音深遠，言辭差別有六萬種，用這種音聲
【English Translation】 English version: Expounding eloquently, observing universally the immeasurable Dharmas of mundane (Samvriti) and ultimate (Paramārtha) truth. This is called the Bodhisattva's ultimate and inexhaustible conduct propelled by the wind of equanimity.
'Good man! How does a Bodhisattva attain the ability to shatter the mountain peaks of arrogance in all sentient beings? Good man! Just as the wind can cause the forests on the peaks of Mount Mandara to droop, break, and fall, so too does the Bodhisattva! Like that wind, they can cause the mountain forests of arrogance, pride, intoxication, and indulgence in sentient beings to be shattered and fall. What are these mountains of arrogance? They are those sentient beings who rely on their physical strength and other attributes, enjoying freedom, longevity, and health, able to sustain their lives, skilled in crafts, learned, intelligent, wise, possessing superior retinues, eloquent in speech, pleasing to the ears of others, and thus become arrogant, intoxicated, and self-praising of their abilities. The Bodhisattva, in order to shatter the mountain peaks of arrogance in sentient beings, can manifest physical strength and other attributes, and enjoyments that are superior and more自在 than those people, teaching them the true Dharma, shattering the high mountains of arrogance in sentient beings, and placing them all in pure and virtuous places. This is called the Bodhisattva's ability to shatter the mountains of arrogance.'
'Good man! How does a Bodhisattva bring forth great clouds and rain of Dharma? Good man! Just as the power of the wind pervades the four directions, causing great clouds to arise; those clouds, like wheels, have various colors, and the sound of thunder reverberates far like the sound in the ocean, beautiful, bright, profound, and gentle; and they emit various musical sounds and songs that bring joy, with lightning as garlands, adorning and illuminating, constantly raining down great rain day and night; and they rain down various treasures, flowing and spreading, covering hundreds of thousands of kotis (koti) and niyutas (Niyuta) of worlds, causing those sentient beings to rejoice and be happy; and causing all the grasses, trees, forests, and crops in the world to grow. So too is the Bodhisattva! Taking great compassion as the wind, they arouse the boundless worlds of the ten directions, with various forms as clouds, the light emitted shining brilliantly, the colors appearing, like those lightning garlands, adorned and purified, beloved by those sentient beings, emitting great sounds speaking the true Dharma, like the sound of thunder reverberating beautifully and profoundly, with sixty thousand kinds of different words, using this sound'
為盡虛空、周遍法界一切有情雨大法雨，覆護一切世界有情在於惡趣及諸無暇、受苦之者，皆令離苦。復能加持此諸有情，安置一切嚴凈世界，然皆令得最勝喜悅，生安樂心富貴熾盛，令得種種相好圓光，其光清凈分明晃耀。又於一切諸法會中，以法雨水灌人、天頂，令得最勝歡喜悅樂，成就圓滿一切世間，及出世間諸白凈法，皆令生長，如彼雲雨，能令藥草叢林苗稼皆得生長。是名菩薩能廣發起大法雲雨。
「善男子！云何菩薩能得除滅一切有情煩惑熱惱？善男子！如風吹擊諸云藏時，周遍流注清凈香雨，能作清涼，除滅有情一切熱惱。菩薩亦爾！大悲為風，以正法為水、清凈戒香及不空愿香饒益有情，謂親近菩薩同居之時，若聞說法、若見、若觸皆蒙獲益，是名菩薩不空愿香。以此無上和合香水，能令惡趣一切有情貪、瞋、癡等邪見惡行、貧窮困苦、于其境界所愛乖離、非愛和合、起非法貪、能生眾病如是熱惱皆得銷滅，又能置於無憂惱地。是名菩薩能得銷滅一切世間煩惱炎熱。
「云何菩薩能普施與一切有情等流凈法，出息入息活命善巧？善男子！如因風力有出入息，能令一切有情活命。菩薩亦爾！如彼風力能施一切白凈之法，能與種種富貴滿足，能令有情各得歡喜。
「複次，善男子！譬
【現代漢語翻譯】 現代漢語譯本：爲了讓充滿整個虛空、周遍整個法界的一切有情眾生都能得到大法的滋潤，爲了覆護所有世界中處於惡趣以及沒有閑暇、正在受苦的有情眾生，使他們都能夠脫離痛苦。並且還能加持這些有情眾生，將他們安置在一切莊嚴清凈的世界中，讓他們都得到最殊勝的喜悅，生起安樂的心，變得富貴興盛，讓他們得到種種美好的相貌和圓滿的光芒，那光芒清凈、分明、閃耀。又在一切諸法集會中，用法的雨水灌溉人、天的頭頂，使他們得到最殊勝的歡喜和快樂，成就圓滿一切世間和出世間的清凈之法，使它們都能夠生長，就像那雲雨，能夠使藥草、叢林、苗稼都得到生長。這叫做菩薩能夠廣泛地發起大法雲雨。 『善男子！菩薩如何能夠消除一切有情眾生的煩惱和熱惱呢？善男子！就像風吹動雲層的時候，周遍地流注清凈的香雨，能夠帶來清涼，消除有情眾生的一切熱惱。菩薩也是這樣！以大悲心為風，以正法為水、清凈的戒香以及不空愿香來饒益有情眾生，也就是說，當親近菩薩，與菩薩同住的時候，如果聽到菩薩說法、或者見到菩薩、或者接觸到菩薩，都能夠得到利益，這叫做菩薩的不空愿香。用這種無上和合的香水，能夠使惡趣中的一切有情眾生的貪、嗔、癡等邪見惡行、貧窮困苦、對於他們所愛的境界的乖離、對於不愛的境界的聚合、生起非法的貪慾、能夠產生各種疾病等熱惱都能夠消滅，並且能夠將他們安置在沒有憂愁煩惱的地方。這叫做菩薩能夠消除一切世間的煩惱和炎熱。 『菩薩如何能夠普遍地施與一切有情眾生等流的清凈之法，以及出息入息的活命善巧呢？善男子！就像因為風的力量有出入息，能夠使一切有情眾生活命一樣。菩薩也是這樣！就像那風的力量能夠施與一切清凈的法，能夠給予種種富貴和滿足，能夠使有情眾生各自得到歡喜。 『再者，善男子！譬如……』
【English Translation】 English version: To rain the great Dharma rain upon all sentient beings filling the empty space and pervading the entire Dharma realm, to cover and protect all sentient beings in all worlds who are in the evil realms and those who have no leisure and are suffering, so that they may all be freed from suffering. Furthermore, to bless these sentient beings, placing them in all pure and adorned worlds, causing them all to attain the most supreme joy, generating peaceful and happy minds, becoming rich and prosperous, causing them to attain all kinds of excellent marks and complete radiance, the radiance being pure, clear, and bright. Also, in all Dharma assemblies, to irrigate the crowns of humans and devas with the rain of Dharma, causing them to attain the most supreme joy and happiness, accomplishing and perfecting all pure Dharmas of the mundane and supramundane realms, causing them all to grow, just like the clouds and rain, which can cause herbs, forests, sprouts, and crops to grow. This is called the Bodhisattva being able to extensively generate great Dharma clouds and rain. 『Good man! How can a Bodhisattva eliminate the afflictions and torments of all sentient beings? Good man! Just as when the wind strikes the cloud banks, pure fragrant rain flows everywhere, bringing coolness and eliminating all the torments of sentient beings. Bodhisattvas are also like this! Taking great compassion as the wind, using the right Dharma as water, the pure fragrance of precepts, and the fragrance of unempty vows to benefit sentient beings, that is, when one is close to a Bodhisattva, living with them, if one hears the Dharma, or sees them, or touches them, one will receive benefit. This is called the Bodhisattva's fragrance of unempty vows. With this supreme blended fragrant water, one can eliminate the evil views and evil deeds of greed, hatred, and delusion of all sentient beings in the evil realms, as well as poverty and suffering, separation from what they love in their realms, union with what they do not love, the arising of unlawful greed, and the generation of various diseases and such torments, and one can place them in a place free from sorrow and affliction. This is called the Bodhisattva being able to eliminate all worldly afflictions and heat.』 『How can a Bodhisattva universally bestow upon all sentient beings the pure Dharma of equal flow, and the skillful means of breathing in and breathing out to sustain life? Good man! Just as because of the power of the wind there is breathing in and breathing out, which can sustain the lives of all sentient beings. Bodhisattvas are also like this! Just like the power of the wind can bestow all pure Dharmas, can give all kinds of wealth and satisfaction, and can cause sentient beings to each attain joy.』 『Furthermore, good man! For example...』
如風力廣能安立一切世界種種莊嚴，謂風能持金剛輪等、七寶洲海、輪圍山、大輪圍山、四大洲渚、蘇迷盧山、大蘇迷盧山及余寶山、香山、雪山、帝釋宮殿、贍部洲等，及小千、中千、大千世界。菩薩亦爾！大悲為風，謂能施與周遍十方一切有情諸福德聚，悉令生長、安立、成就。如因風力成就雪山，菩薩施與世間福田，應知亦爾！如風成就四大洲渚、蘇迷盧山等，菩薩成就聲聞，應知亦爾！如風能持小千世界，菩薩能成辟支佛果，應知亦爾！如風成立中千世界，如是成立菩薩乘果，當知亦爾！如風成立大千世界，菩薩如是成如來身百福之相，出過一切世間、一切世界，甚深清凈，究竟圓滿，遍虛空界，聞佛名稱，一切供養，於一切時安立三摩呬多，常住現前，應知亦爾！如風能成諸大海水，菩薩能成三摩地海，應知亦爾！如風成立小、中、大洲及諸山等，菩薩成就諸陀羅尼，以方便成熟諸弟子眾及一切有情，應知亦爾！如風成立帝釋宮殿，菩薩能成清凈佛剎、功德莊嚴，應知亦爾！如風能成劫波樹林，菩薩成就諸地波羅蜜多及三摩地、神通自在、諸陀羅尼、三明智光、現正等覺力及無畏、不共、大悲，於一切法最勝自在，應知亦爾！
「善男子！何者名為諸佛、世尊百福之相？善男子！譬如十方一一方面如
【現代漢語翻譯】 現代漢語譯本 譬如風力能夠廣泛地安立一切世界的種種莊嚴，例如風能夠托持金剛輪等等、七寶洲海、輪圍山、大輪圍山、四大洲渚、蘇迷盧山（妙高山）、大蘇迷盧山以及其他的寶山、香山、雪山、帝釋（因陀羅）宮殿、贍部洲等等，以及小千世界、中千世界、大千世界。菩薩也是這樣！大悲心就像風，能夠施與周遍十方一切有情眾生的各種福德聚集，使它們生長、安立、成就。就像因為風力成就雪山一樣，菩薩施與世間福田，應當知道也是這樣！就像風成就四大洲渚、蘇迷盧山等等，菩薩成就聲聞，應當知道也是這樣！就像風能夠托持小千世界，菩薩能夠成就辟支佛果，應當知道也是這樣！就像風成立中千世界，菩薩這樣成立菩薩乘果，應當知道也是這樣！就像風成立大千世界，菩薩這樣成就如來身百福之相，超出一切世間、一切世界，非常深邃清凈，究竟圓滿，遍佈虛空界，聽到佛的名稱，一切供養，在一切時安立三摩呬多（等持），常住現前，應當知道也是這樣！就像風能夠成就各種大海水，菩薩能夠成就三摩地海（禪定之海），應當知道也是這樣！就像風成立小、中、大洲以及各種山等等，菩薩成就各種陀羅尼（總持），以方便法成熟各種弟子眾以及一切有情眾生，應當知道也是這樣！就像風成立帝釋宮殿，菩薩能夠成就清凈佛剎、功德莊嚴，應當知道也是這樣！就像風能夠成就劫波樹林，菩薩成就各種地波羅蜜多（到彼岸）、以及三摩地、神通自在、各種陀羅尼、三明智光、現正等覺力以及無畏、不共法、大悲心，在一切法中最勝自在，應當知道也是這樣！ 『善男子！什麼叫做諸佛、世尊的百福之相？善男子！譬如十方每一個方面像……』
【English Translation】 English version Just as the power of the wind can widely establish all the various adornments of the worlds, such as the wind being able to support the Vajra Wheel, the Seven Treasure Continents and Seas, the Iron Ring Mountains, the Great Iron Ring Mountains, the Four Great Continents, Mount Sumeru (wonderfully high mountain), Great Mount Sumeru, and other Treasure Mountains, Fragrant Mountains, Snow Mountains, the palaces of Indra (lord of gods), Jambudvipa (rose-apple continent), and so on, as well as the Small Thousand World, the Middle Thousand World, and the Great Thousand World. Bodhisattvas are also like this! Great compassion is like the wind, which can bestow upon all sentient beings in the ten directions various accumulations of merit, causing them to grow, be established, and be accomplished. Just as the Snow Mountain is accomplished because of the power of the wind, so too should it be known that Bodhisattvas bestow fields of merit upon the world! Just as the wind accomplishes the Four Great Continents, Mount Sumeru, and so on, so too should it be known that Bodhisattvas accomplish Sravakas (hearers)! Just as the wind can support the Small Thousand World, so too should it be known that Bodhisattvas can accomplish the Pratyekabuddha fruit (solitary buddha)! Just as the wind establishes the Middle Thousand World, so too should it be known that Bodhisattvas establish the Bodhisattva Vehicle fruit! Just as the wind establishes the Great Thousand World, so too do Bodhisattvas accomplish the body of the Tathagata (thus-gone one) with the marks of a hundred blessings, surpassing all worlds and all realms, being profoundly pure, ultimately perfect, pervading the realm of space, hearing the name of the Buddha, making all offerings, and at all times establishing Samahita (equanimity), constantly abiding in the present. This should also be known! Just as the wind can form all the great ocean waters, so too can Bodhisattvas form the Samadhi Sea (meditative concentration). This should also be known! Just as the wind establishes the small, middle, and large continents and various mountains, so too do Bodhisattvas accomplish various Dharanis (mantras), using skillful means to mature various assemblies of disciples and all sentient beings. This should also be known! Just as the wind establishes the palaces of Indra, so too can Bodhisattvas accomplish pure Buddha-lands, adorned with merit. This should also be known! Just as the wind can form Kalpa tree forests, so too do Bodhisattvas accomplish various Bhumi Paramitas (perfections of grounds), as well as Samadhi, supernatural powers, various Dharanis, the light of the Three Clear Knowledges, the power of manifesting Correct Enlightenment, as well as fearlessness, unique qualities, and great compassion, being most victorious and free in all dharmas. This should also be known! 『Good man! What are the marks of a hundred blessings of the Buddhas and World Honored Ones? Good man! For example, in each of the ten directions, like...』
阿僧企耶殑伽河沙世界，其中所有一切有情一一成就十三千大千世界中所有輪王福德之聚。彼諸有情成就如是福德之聚總為一聚，成一大轉輪王福德之量。于其東方過前所說世界數量，復有世界數量如前，其世界中所有眾生一一成就如前所說一大輪王福德之量。如是次第，南西北方、四維上下亦復如是，乃至盡彼虛空界中一切世界所有眾生，一一成就如前所說一大輪王福德之量。善男子！假使十方一一方面如阿僧企耶殑伽河沙世界，其中所有一切有情一一成就十三千大千世界中所有帝釋福德之聚。彼諸有情所成如是帝釋福德之聚，以此福聚合成一大帝釋福德之量。于其東方過前所說世界數量，復有世界數量如前，其世界中所有眾生一一成就如前所說一大帝釋福德之量。如是次第南西北方、四維上下亦復如是，乃至盡彼虛空界中一切世界所有眾生，一一成就如前所說福德之量。善男子！譬如十方一一方面如阿僧企耶殑伽河沙世界，其中所有一切有情，一一成就十三千大千世界中所有梵王福德之聚。彼諸有情所成如是梵王福德之量總為一聚，以是福聚合成一大梵王福德之量。于其東方過前所說世界數量，復有世界數量如前，其世界中所有眾生一一成就如前所說一大梵王福德之量，如是次第南西北方、四維上下亦復如是，乃
【現代漢語翻譯】 現代漢語譯本 阿僧祇耶（asaṃkhyeya，極大的數字）恒河沙世界，其中所有一切有情，如果每一個都成就十三千大千世界中所有轉輪聖王福德的集合。那麼這些有情成就的這些福德集合起來，總共成為一個大轉輪聖王的福德量。 在其東方，超過前面所說的世界數量，又有和前面數量一樣的世界，那些世界中所有的眾生，每一個都成就如前面所說的一個大轉輪聖王的福德量。像這樣依次類推，南方、西方、北方、四維（東南、東北、西南、西北）上下方也是這樣，乃至遍及那虛空界中一切世界的所有眾生，每一個都成就如前面所說的一個大轉輪聖王的福德量。 善男子！假設十方每一個方向都有如阿僧祇耶恒河沙世界，其中所有一切有情，如果每一個都成就十三千大千世界中所有帝釋（Indra，天神之王）福德的集合。那麼這些有情所成就的這些帝釋福德的集合，以此福德集合成一個大帝釋的福德量。 在其東方，超過前面所說的世界數量，又有和前面數量一樣的世界，那些世界中所有的眾生，每一個都成就如前面所說的一個大帝釋的福德量。像這樣依次類推，南方、西方、北方、四維上下方也是這樣，乃至遍及那虛空界中一切世界的所有眾生，每一個都成就如前面所說的福德量。 善男子！譬如十方每一個方向都有如阿僧祇耶恒河沙世界，其中所有一切有情，如果每一個都成就十三千大千世界中所有梵王（Brahmā，色界天之王）福德的集合。那麼這些有情所成就的這些梵王福德的量集合起來，總共成為一個大梵王的福德量。 在其東方，超過前面所說的世界數量，又有和前面數量一樣的世界，那些世界中所有的眾生，每一個都成就如前面所說的一個大梵王的福德量，像這樣依次類推，南方、西方、北方、四維上下方也是這樣，乃至……
【English Translation】 English version Asaṃkhyeya (an immense number) Ganges sand worlds, wherein all sentient beings, each attaining the accumulation of merit of all the Cakravartins (wheel-turning kings) in thirteen thousand great chiliocosms. The accumulation of merit thus attained by those sentient beings, when combined, amounts to the merit of one great Cakravartin. To the east of that, beyond the number of worlds previously mentioned, there are worlds equal in number to those previously mentioned, and all beings in those worlds each attain the amount of merit of one great Cakravartin as previously described. In this manner, successively, the south, west, north, intermediate directions (southeast, northeast, southwest, northwest), above and below are also the same, even to the extent that all beings in all worlds throughout that realm of empty space, each attain the amount of merit of one great Cakravartin as previously described. Good man! Suppose that in each of the ten directions there are worlds like Asaṃkhyeya Ganges sand worlds, wherein all sentient beings, each attaining the accumulation of merit of all the Indra (king of the gods) in thirteen thousand great chiliocosms. The accumulation of merit of Indra thus attained by those sentient beings, when combined, amounts to the merit of one great Indra. To the east of that, beyond the number of worlds previously mentioned, there are worlds equal in number to those previously mentioned, and all beings in those worlds each attain the amount of merit of one great Indra as previously described. In this manner, successively, the south, west, north, intermediate directions, above and below are also the same, even to the extent that all beings in all worlds throughout that realm of empty space, each attain the amount of merit as previously described. Good man! Suppose that in each of the ten directions there are worlds like Asaṃkhyeya Ganges sand worlds, wherein all sentient beings, each attaining the accumulation of merit of all the Brahma (king of the form realm) in thirteen thousand great chiliocosms. The amount of merit of Brahma thus attained by those sentient beings, when combined, amounts to the merit of one great Brahma. To the east of that, beyond the number of worlds previously mentioned, there are worlds equal in number to those previously mentioned, and all beings in those worlds each attain the amount of merit of one great Brahma as previously described. In this manner, successively, the south, west, north, intermediate directions, above and below are also the same, even to…
至盡彼虛空界中所有眾生，一一成就如前所說一大梵王福德之量。善男子！以如是算數世界所有眾產生就聲聞及辟支佛，證得十地大智光明法雲灌頂，成十自在諸大菩薩福聚之量，亦復如是。
「善男子！總以如是十方三世盡虛空際一切世界所有眾生微塵數等，以彼如是一切種類若干有情福德之聚，如是積數滿於百倍，成就如來一毛孔中福德之聚。以彼如來一切毛孔福德之聚，如是積數滿十阿僧企耶百千倍數，成就八十隨好之中一隨好福德之量。以彼一切隨好福德，如是積數滿十不可說不可說倍，成就如來二十九相，如是積數滿十不可說不可說俱胝倍，成就如來眉間白毫之相。其白毫相光明嚴凈，過於圓滿清凈月輪其量千倍。如是積數滿十不可說不可說千俱胝倍，成就如來無觀頂相，其無觀頂相烏瑟膩沙之所莊嚴，出過世間所有積數滿十不可說不可說俱胝那庾多數百千倍，成就如來梵音聲相。其佛所出梵音聲相有六萬分，任運自在能種種說，詞韻和雅，一切世間無不等聞，復令眾生歡喜滿足。善男子！是名諸佛百福之相。
「善男子！如來以是無盡福智資糧普遍之所莊嚴，令一切有情而得受用。善男子！若於十方遍於法界盡虛空性諸世界中所有眾生，悉住第十法雲之地，皆得種種殊勝三業之所莊嚴，於十
【現代漢語翻譯】 現代漢語譯本 乃至那虛空界中所有的眾生，每一個都成就如前面所說的一大梵天王的福德之量。善男子！以這樣的算術世界中所有眾產生就聲聞和辟支佛，證得十地大智光明法雲灌頂，成就十自在諸大菩薩的福德聚集之量，也是如此。
『善男子！總以像這樣十方三世遍及虛空邊際的一切世界中所有眾生，如微塵數量一樣多，以那些每一種類各種有情的福德聚集，這樣積累的數量達到一百倍，成就如來一個毛孔中的福德聚集。以如來一切毛孔的福德聚集，這樣積累的數量達到十阿僧祇耶百千倍，成就八十隨好中的一個隨好的福德之量。以那些一切隨好的福德，這樣積累的數量達到十不可說不可說倍，成就如來的二十九相，這樣積累的數量達到十不可說不可說俱胝倍，成就如來眉間白毫之相。那白毫相光明嚴凈，超過圓滿清凈的月亮千倍。這樣積累的數量達到十不可說不可說千俱胝倍，成就如來的無見頂相，那無見頂相被烏瑟膩沙所莊嚴，超出世間所有積累的數量達到十不可說不可說俱胝那由他數百千倍，成就如來的梵音聲相。佛所發出的梵音聲相有六萬種，任運自在能夠種種說法，言辭音韻和諧優雅，一切世間沒有聽不到的，並且使眾生歡喜滿足。善男子！這叫做諸佛的百福之相。』
『善男子！如來以這無盡的福智資糧普遍地莊嚴，使一切有情都能夠受用。善男子！如果在十方遍及法界，窮盡虛空性的各個世界中所有眾生，都安住于第十法雲地，都得到種種殊勝的三業所莊嚴，於十
【English Translation】 English version Even if all beings in that realm of empty space were to individually attain the measure of merit equal to that of a Great Brahma King as described earlier, O noble son, it would be the same if all beings in such countable worlds were to attain the state of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), realize the empowerment of the Great Wisdom Light Cloud of the Tenth Bhumi (stage), and achieve the accumulation of merit of the Ten Self-Mastered Great Bodhisattvas.
'O noble son, taking all beings in all worlds throughout the ten directions and three times, pervading the realm of space, as numerous as dust particles, and accumulating their various kinds of sentient beings' merits a hundredfold, one would attain the accumulation of merit in one pore of a Tathagata (如來). Accumulating the merit of all pores of a Tathagata by ten Asamkhyeya (阿僧祇耶) hundred thousand times, one would attain the measure of merit of one of the eighty minor marks. Accumulating all those minor marks of merit by ten inexpressible inexpressible times, one would attain the twenty-nine marks of a Tathagata. Accumulating these by ten inexpressible inexpressible kotis (俱胝) times, one would attain the mark of the white hair between the eyebrows of a Tathagata. That white hair mark is bright and pure, surpassing the full and pure moon by a thousand times. Accumulating this by ten inexpressible inexpressible thousand kotis times, one would attain the invisible crown of a Tathagata, which is adorned by the Ushnisha (烏瑟膩沙), exceeding all worldly accumulations by ten inexpressible inexpressible koti nayuta (那庾多) hundreds of thousands of times, one would attain the Brahma voice of a Tathagata. The Brahma voice emitted by the Buddha has sixty thousand aspects, freely and naturally able to speak in various ways, with harmonious and elegant words and rhymes, heard by all in the world without exception, and causing beings to rejoice and be satisfied. O noble son, this is called the hundred marks of merit of all Buddhas.'
'O noble son, the Tathagata is universally adorned with this inexhaustible resource of merit and wisdom, enabling all sentient beings to benefit from it. O noble son, if all beings in the worlds throughout the ten directions, pervading the Dharma realm, and exhausting the nature of space, were to abide in the Tenth Dharma Cloud Ground, all would be adorned by the various excellent three karmas, in the ten
自在中能得自在，以贍部洲金而為諸器，種種諸寶之所莊嚴，量如虛空，其數等於殑伽河沙。以此寶器盛取如來一毛孔中福德之聚，於一剎那盛取而去，盡未來際盛而復往，如來一毛孔中福德之聚不增不減。善男子！一切如來百福體相不可思議。
「何者諸地有十二種？一、未發菩提心地；二、極喜地；三、離垢地；四、發光地；五、焰慧地；六、極難勝地；七、現前地；八、遠行地；九、不動地；十、善慧地；十一、法雲地；十二、普光明佛地。何者是初、未發菩提心地？謂此菩薩出過一切愚夫所行滅壞之法，勝於一切三界人、天、釋、梵、護世、聲聞、緣覺，超過一切世間所得殊勝，三業種種莊嚴之所莊嚴，圓光晃耀十方無邊一切世界，由精進力一剎那中，于阿僧企耶諸世界中，來而復往無有障礙；於一切世界四大洲中，普現蓮花為大光明，寶網莊嚴以承其足；于千世界中，莊嚴寶座無量無邊，精勤修行毗缽舍那，善能了知一切諸法；于所緣境無有障礙，意所喜樂能現十種廣大瑞相，乃至示現阿僧企耶極大瑞相，得不退轉來往諸方而無障礙，放不思議大光明網，而能莊嚴無量佛剎，善巧神變；于不可說諸世界中，示現能作無量無邊世界之主，似佛影身，為主自在，承受灌頂，為大施主；能於一切世、出世間
【現代漢語翻譯】 現代漢語譯本： 在自在之中才能獲得真正的自在，好比用贍部洲金（Jambudvipa gold，指產自贍部洲的黃金）製成各種器皿，用各種珍寶裝飾，其容量如同虛空一般廣大，數量多如殑伽河沙（Ganges river sand，指恒河的沙子）。用這些寶器盛取如來一個毛孔中所蘊含的福德之聚，在一剎那間盛取而去，即使在未來的無盡歲月中不斷盛取，如來一個毛孔中的福德之聚也不會增加或減少。善男子！一切如來的百福體相是不可思議的。 『什麼是諸地中的十二種地？一、未發菩提心地（The ground of the mind of non-arising Bodhi）；二、極喜地（Pramudita-bhumi，歡喜地）；三、離垢地（Vimala-bhumi，離垢地）；四、發光地（Arcismati-bhumi，發光地）；五、焰慧地（Sudurjaya-bhumi，焰慧地）；六、極難勝地（Abhimukhi-bhumi，現前地）；七、現前地（Duramgama-bhumi，遠行地）；八、遠行地（Acala-bhumi，不動地）；九、不動地（Sadhumati-bhumi，善慧地）；十、善慧地（Dharmamegha-bhumi，法雲地）；十一、法雲地（The cloud of Dharma ground）；十二、普光明佛地（Samantabhadra-bhumi，普光明佛地）。什麼是最初的未發菩提心地？是指這位菩薩超越了一切愚夫所行的滅壞之法，勝過了一切三界的人、天、釋（Sakra，帝釋天）、梵（Brahma，大梵天）、護世（Lokapala，護世四天王）、聲聞（Sravaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，通過自身觀察因緣而悟道的修行者），超越了一切世間所得的殊勝，以身、口、意三業的種種莊嚴來莊嚴自身，圓滿的光芒照耀十方無邊的一切世界，憑藉精進的力量，在一剎那間，于阿僧祇耶（Asamkhya，無數）諸世界中來回往返而沒有障礙；在一切世界的四大洲中，普遍顯現蓮花作為大光明，用寶網莊嚴來承托他的雙足；在千個世界中，莊嚴無數無邊的寶座，精勤修行毗缽舍那（Vipassana，內觀），善於了知一切諸法；對於所緣之境沒有障礙，心中喜樂能夠顯現十種廣大的瑞相，乃至示現阿僧祇耶極大的瑞相，得到不退轉，來往各方而沒有障礙，放出不可思議的大光明網，能夠莊嚴無量佛剎，善於運用神通變化；在不可說的諸世界中，示現能夠作為無量無邊世界之主，如同佛的影身，作為自在之主，承受灌頂，成為大施主；能夠在一切世間和出世間』
【English Translation】 English version: One can only attain true freedom within freedom. It is like using Jambudvipa gold (Jambudvipa gold, referring to gold produced in Jambudvipa) to make various vessels, adorned with various treasures, with a capacity as vast as the void, and a number equal to the sands of the Ganges River (Ganges river sand, referring to the sand of the Ganges). Use these precious vessels to contain the accumulation of merit from a single pore of the Tathagata (Tathagata, Thus Come One), taking it away in an instant. Even if one continues to take from it throughout the endless future, the accumulation of merit from a single pore of the Tathagata will neither increase nor decrease. Good man! The hundred-fold blessed form of all Tathagatas is inconceivable. 『What are the twelve grounds among all the grounds? First, the ground of the mind of non-arising Bodhi (The ground of the mind of non-arising Bodhi); second, the Joyful Ground (Pramudita-bhumi, the Joyful Ground); third, the Stainless Ground (Vimala-bhumi, the Stainless Ground); fourth, the Radiant Ground (Arcismati-bhumi, the Radiant Ground); fifth, the Blazing Wisdom Ground (Sudurjaya-bhumi, the Blazing Wisdom Ground); sixth, the Extremely Difficult to Conquer Ground (Abhimukhi-bhumi, the Ground of Manifestation); seventh, the Ground of Manifestation (Duramgama-bhumi, the Far-Reaching Ground); eighth, the Far-Reaching Ground (Acala-bhumi, the Immovable Ground); ninth, the Immovable Ground (Sadhumati-bhumi, the Ground of Good Wisdom); tenth, the Ground of Good Wisdom (Dharmamegha-bhumi, the Cloud of Dharma Ground); eleventh, the Cloud of Dharma Ground (The cloud of Dharma ground); twelfth, the Ground of Universal Light Buddha (Samantabhadra-bhumi, the Ground of Universal Light Buddha). What is the initial ground of the mind of non-arising Bodhi? It refers to the Bodhisattva (Bodhisattva, enlightened being) who has transcended all destructive practices of foolish people, surpassing all beings in the three realms—humans, gods, Sakra (Sakra, Lord Indra), Brahma (Brahma, the Great Brahma), Lokapala (Lokapala, the Four Heavenly Kings), Sravakas (Sravaka, disciples who attain enlightenment by hearing the Dharma), and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment through self-realization of dependent origination)—surpassing all worldly attainments, adorning himself with the various adornments of body, speech, and mind. His perfect radiance illuminates all boundless worlds in the ten directions. Through the power of diligence, in an instant, he travels back and forth without obstruction in Asamkhya (Asamkhya, countless) worlds. In the four continents of all worlds, he universally manifests lotuses as great light, adorning them with jeweled nets to support his feet. In a thousand worlds, he adorns countless and boundless jeweled thrones, diligently practicing Vipassana (Vipassana, insight meditation), skillfully understanding all dharmas. He has no obstruction in his object of focus, and his mind's delight can manifest ten kinds of vast auspicious signs, even manifesting Asamkhya extremely great auspicious signs. He attains non-retrogression, travels to all directions without obstruction, emits inconceivable great nets of light, and can adorn countless Buddha-lands, skillfully using miraculous transformations. In unspeakable worlds, he manifests the ability to be the lord of countless and boundless worlds, like the shadow body of a Buddha, as the lord of freedom, receiving empowerment, and becoming a great benefactor. He is able to be in all worldly and supramundane』
雨于無量法寶光明，作大祠會，如雲普遍周匝施與，終無限礙廣大莊嚴，能令見者之所愛樂，隨順一切世間有情意樂滿足；又能震動阿僧企耶一切世界；往返遊行，哀愍無邊諸惡趣等一切有情；復能供養無邊諸佛，於一切法門悉能受持；又于阿僧企耶諸三摩地、總持解脫、神通智明常能遊戲，愛樂無邊諸法苑樂，無所悕望；于無邊數俱胝大劫，得無功用，離分別喜及增上光明，經于無量俱胝那庾多百千蓮花數劫，入于大乘種種修習利他之行，攝取出離福智資糧，由昔行因有無量種，今得增長百千數倍，以此增上最極增上信解法性，于無間時得初地位。此是菩薩未發證性菩提心地。善男子！譬如轉輪聖王已得超過人中色相，而未能得過於諸天凈妙色相。菩薩如是，已得超過一切世間聲聞、辟支佛地，未得勝義菩薩之地。
「複次，普光明佛地者，證離中、邊，無復余垢，於一切法而得自在，一剎那中普遍觀察一切有情，獲得一切義利之相。
「複次，云何名為諸三摩地？謂諸菩薩證三摩地有其十種：一、涌出寶三摩地；二、善住三摩地；三、不動三摩地；四、不退三摩地；五、寶積三摩地；六、日光三摩地；七、一切義成三摩地；八、智炬三摩地；九、現在佛前住三摩地；十、健行三摩地。是諸菩薩證三摩
【現代漢語翻譯】 現代漢語譯本 雨降下無量法寶的光明，舉行盛大的法會，像云一樣普遍周匝地施與，最終沒有限制和阻礙，廣大而莊嚴，能夠讓見到的人喜愛和快樂，順應一切世間有情眾生的意願而滿足他們；又能震動阿僧祇耶（asamkhya，無數）的一切世界；往返于**（此處原文缺失，無法翻譯），哀憐悲憫無邊的諸惡趣等一切有情眾生；又能供養無邊的諸佛，對於一切法門都能夠受持；又在阿僧祇耶（asamkhya，無數）的諸三摩地（samadhi，禪定）、總持（dharani，陀羅尼）、解脫、神通智明中常常遊戲，喜愛無邊的諸法苑的快樂，沒有什麼希望和要求；在無邊數量的俱胝（koti，千萬）大劫中，得到無功用，遠離分別的喜悅以及增上的光明，經過無量俱胝（koti，千萬）那庾多（nayuta，億）百千蓮花數劫，進入大乘種種修習利他的行為，攝取和取出離的福德和智慧資糧，由於過去行為的原因有無量種，現在得到增長百千數倍，以此增上最極增上的信解法性，在無間斷的時間裡得到初地（bhumi，菩薩十地中的第一地）。這是菩薩未發證性菩提（bodhi，覺悟）的心地。善男子！譬如轉輪聖王已經得到超過人中的色相，但是未能得到超過諸天清凈美妙的色相。菩薩也是這樣，已經得到超過一切世間聲聞、辟支佛的境界，但還沒有得到勝義菩薩的境界。
『再者，普光明佛地，是證悟遠離中和邊，沒有其餘的污垢，對於一切法都得到自在，在一剎那中普遍觀察一切有情眾生，獲得一切義利之相。
『再者，什麼叫做諸三摩地（samadhi，禪定）？就是諸菩薩證得的三摩地（samadhi，禪定）有十種：一、涌出寶三摩地（samadhi，禪定）；二、善住三摩地（samadhi，禪定）；三、不動三摩地（samadhi，禪定）；四、不退三摩地（samadhi，禪定）；五、寶積三摩地（samadhi，禪定）；六、日光三摩地（samadhi，禪定）；七、一切義成三摩地（samadhi，禪定）；八、智炬三摩地（samadhi，禪定）；九、現在佛前住三摩地（samadhi，禪定）；十、健行三摩地（samadhi，禪定）。這些是諸菩薩證得的三摩地（samadhi，禪定）。』
【English Translation】 English version Raining down the light of immeasurable Dharma treasures, holding a grand Dharma assembly, like clouds universally and completely bestowing, ultimately without limitation or obstruction, vast and adorned, able to make those who see it love and rejoice, complying with the intentions and satisfying all sentient beings in the world; and also able to shake all the worlds of asamkhya (asamkhya, countless); going back and forth to ** (missing in the original text, unable to translate), compassionately pitying all sentient beings in the boundless evil realms; and also able to make offerings to boundless Buddhas, able to uphold all Dharma gates; and also constantly playing in the asamkhya (asamkhya, countless) of samadhis (samadhi, concentration), dharanis (dharani), liberation, supernatural powers, wisdom and clarity, loving the joy of boundless Dharma gardens, without any hope or demand; in countless kotis (koti, ten million) of great kalpas, attaining effortless, separation from discriminating joy and increasing light, passing through immeasurable kotis (koti, ten million) of nayutas (nayuta, hundred million) hundreds of thousands of lotus-numbered kalpas, entering into the various practices of benefiting others in the Great Vehicle, gathering and extracting the resources of merit and wisdom for liberation, due to the causes of past actions being immeasurable, now gaining an increase of hundreds of thousands of times, with this increasing and supremely increasing faith and understanding of the nature of Dharma, attaining the first bhumi (bhumi, the first of the ten Bodhisattva grounds) in an uninterrupted time. This is the mind-ground of a Bodhisattva who has not yet awakened to the nature of Bodhi (bodhi, enlightenment). Good man! It is like a Chakravartin King who has already surpassed the appearance of humans, but has not yet attained the pure and wonderful appearance surpassing the devas. The Bodhisattva is like this, having already surpassed the realms of all worldly Sravakas and Pratyekabuddhas, but not yet attained the realm of the ultimate Bodhisattva.
'Furthermore, the Ground of Universal Light Buddha is the realization of being free from the middle and extremes, without any remaining defilements, attaining freedom in all Dharmas, universally observing all sentient beings in a single moment, and obtaining the appearance of all meaningful benefits.'
'Furthermore, what are the Samadhis (samadhi, concentration)? That is, the Samadhis (samadhi, concentration) attained by the Bodhisattvas are of ten kinds: First, the Emerging Treasure Samadhi (samadhi, concentration); Second, the Well-Dwelling Samadhi (samadhi, concentration); Third, the Immovable Samadhi (samadhi, concentration); Fourth, the Non-Retreating Samadhi (samadhi, concentration); Fifth, the Treasure Accumulation Samadhi (samadhi, concentration); Sixth, the Sunlight Samadhi (samadhi, concentration); Seventh, the All-Meaning Accomplishing Samadhi (samadhi, concentration); Eighth, the Torch of Wisdom Samadhi (samadhi, concentration); Ninth, the Present Before the Buddha Samadhi (samadhi, concentration); Tenth, the Vigorous Walking Samadhi (samadhi, concentration). These are the Samadhis (samadhi, concentration) attained by the Bodhisattvas.'
地無量無邊，以如是等而為上首。
「複次，菩薩陀羅尼有十二種：一、灌頂陀羅尼；二、有智者陀羅尼；三、音聲清凈陀羅尼；四、無盡篋陀羅尼；五、無邊旋陀羅尼；六、海印陀羅尼；七、辯峰陀羅尼；八、蓮花莊嚴陀羅尼；九、入無著門陀羅尼；十、決定入無礙解陀羅尼；十一、諸佛莊嚴神變陀羅尼；十二、成就佛身無邊色相出現於世陀羅尼。是諸菩薩證陀羅尼無量無邊，以如是等而為上首。
「云何菩薩六種神通？一、天眼智通；二、天耳智通；三、他心智通；四、宿住隨念智通；五、神境智通；六、漏盡智通。
「云何菩薩十種自在？一、命自在，由此壽命經于無量阿僧企耶能持令住；二、心自在，由心自在調伏方便，入不可說諸三摩地，能得自在；三、財自在，由此示現一切世間莊嚴妙飾；四、業自在，能隨諸業及於異熟而示現之；五、生自在，能於一切世界示現受生；六、勝解自在，謂能示現諸佛身相，于諸世界充滿令見；七、愿自在，謂隨於彼非時、非剎能現等覺；八、神通自在，於一切世界示現無邊種種神變；九、法自在，謂能于彼離中、邊法門明瞭顯現；十、智自在，謂於一剎那中遍能了知三世如來十力、無畏、無礙解脫、佛不共法、諸相隨好；復能示現無上等覺；又於一剎
【現代漢語翻譯】 現代漢語譯本： 地無量無邊，以這些作為首要的。
『再者，菩薩陀羅尼有十二種：一、灌頂陀羅尼（加持的真言）；二、有智者陀羅尼（擁有智慧者的真言）；三、音聲清凈陀羅尼（聲音清凈的真言）；四、無盡篋陀羅尼（無盡寶箱的真言）；五、無邊旋陀羅尼（無邊旋轉的真言）；六、海印陀羅尼（如海印般的真言）；七、辯峰陀羅尼（辯才如峰的真言）；八、蓮花莊嚴陀羅尼（蓮花莊嚴的真言）；九、入無著門陀羅尼（進入無執著之門的真言）；十、決定入無礙解陀羅尼（決定進入無礙解脫的真言）；十一、諸佛莊嚴神變陀羅尼（諸佛莊嚴神通變化的真言）；十二、成就佛身無邊色相出現於世陀羅尼（成就佛身無邊色相顯現於世的真言）。這些菩薩證得無量無邊的陀羅尼，以這些作為首要的。
『什麼是菩薩的六種神通？一、天眼智通（天眼智慧神通）；二、天耳智通（天耳智慧神通）；三、他心智通（他心智慧神通）；四、宿住隨念智通（宿命回憶智慧神通）；五、神境智通（神境智慧神通）；六、漏盡智通（斷盡煩惱智慧神通）。
『什麼是菩薩的十種自在？一、命自在（壽命自在），因此壽命經過無量阿僧祇耶（無數）能保持住；二、心自在（心意自在），由心意自在調伏方便，進入不可說的各種三摩地（禪定），能得自在；三、財自在（財富自在），因此示現一切世間的莊嚴美妙裝飾；四、業自在（業力自在），能隨順各種業以及異熟果報而示現；五、生自在（轉生自在），能在一切世界示現受生；六、勝解自在（殊勝理解自在），即能示現諸佛的身相，在各個世界充滿令眾生看見；七、愿自在（願力自在），即隨順那些非時、非剎（不適當的時間和地點）能顯現等覺（正等覺悟）；八、神通自在（神通自在），在一切世界示現無邊種種神通變化；九、法自在（佛法自在），即能在那些遠離中、邊的法門中明瞭顯現；十、智自在（智慧自在），即在一剎那中普遍能了知三世如來（過去、現在、未來）的十力（如來的十種力量）、無畏（無所畏懼）、無礙解脫（沒有阻礙的解脫）、佛不共法（佛獨有的功德）、諸相隨好（各種相好）；又能示現無上等覺；又在一剎
【English Translation】 English version: The earth is immeasurable and boundless, with these being the foremost.
'Furthermore, Bodhisattvas have twelve kinds of Dharani (mantras): First, Abhisheka Dharani (empowerment mantra); Second, Wise One Dharani (mantra of the wise); Third, Pure Sound Dharani (mantra of pure sound); Fourth, Endless Casket Dharani (mantra of the endless casket); Fifth, Boundless Rotation Dharani (mantra of boundless rotation); Sixth, Ocean Seal Dharani (mantra of the ocean seal); Seventh, Eloquence Peak Dharani (mantra of eloquence peak); Eighth, Lotus Adornment Dharani (mantra of lotus adornment); Ninth, Entering the Gate of Non-Attachment Dharani (mantra of entering the gate of non-attachment); Tenth, Definitely Entering Unobstructed Liberation Dharani (mantra of definitely entering unobstructed liberation); Eleventh, All Buddhas' Adornment Miraculous Transformation Dharani (mantra of all Buddhas' adornment miraculous transformation); Twelfth, Accomplishing the Buddha Body's Boundless Forms Appearing in the World Dharani (mantra of accomplishing the Buddha body's boundless forms appearing in the world). These Bodhisattvas attain immeasurable and boundless Dharani, with these being the foremost.
'What are the six kinds of supernormal powers of Bodhisattvas? First, the wisdom-penetration of the divine eye (divine eye wisdom penetration); Second, the wisdom-penetration of the divine ear (divine ear wisdom penetration); Third, the wisdom-penetration of knowing others' minds (knowing others' minds wisdom penetration); Fourth, the wisdom-penetration of remembering past lives (remembering past lives wisdom penetration); Fifth, the wisdom-penetration of spiritual realms (spiritual realms wisdom penetration); Sixth, the wisdom-penetration of the extinction of outflows (extinction of outflows wisdom penetration).
'What are the ten kinds of sovereignty of Bodhisattvas? First, sovereignty over life (life sovereignty), whereby life can be maintained for immeasurable Asamkhyeyas (countless eons); Second, sovereignty over mind (mind sovereignty), through the skillful means of subduing the mind, entering unspeakable Samadhis (meditative states), and attaining freedom; Third, sovereignty over wealth (wealth sovereignty), thereby manifesting all the beautiful adornments of the world; Fourth, sovereignty over karma (karma sovereignty), being able to manifest in accordance with various karmas and their resultant effects; Fifth, sovereignty over birth (birth sovereignty), being able to manifest birth in all worlds; Sixth, sovereignty over superior understanding (superior understanding sovereignty), which is the ability to manifest the forms of all Buddhas, filling all worlds for beings to see; Seventh, sovereignty over vows (vow sovereignty), which is the ability to manifest enlightenment even in inappropriate times and places (non-opportune times and realms); Eighth, sovereignty over supernormal powers (supernormal powers sovereignty), manifesting boundless and various miraculous transformations in all worlds; Ninth, sovereignty over Dharma (Dharma sovereignty), which is the ability to clearly manifest the Dharma doors that are free from extremes and the middle path; Tenth, sovereignty over wisdom (wisdom sovereignty), which is the ability to know in a single instant the Ten Powers (ten powers of a Tathagata), Fearlessness (fearlessness), Unobstructed Liberation (unobstructed liberation), Unique Qualities of a Buddha (unique qualities of a Buddha), and the various major and minor marks of beauty of the Tathagatas (past, present, and future); and also being able to manifest unsurpassed complete enlightenment; and also in a single instant.
那中能遍了知三世諸佛一切剎土極微塵數；又能示現起一切智現正等覺，成就種種，具足最勝。此是菩薩十種自在。
「云何菩薩十力？一、意樂力；二、增上意樂力；三、加行力；四、般若力；五、願力；六、修行力；七、乘力；八、神通力；九、菩提力；十、能轉法輪力。
「云何菩薩四無所畏？一、聞陀羅尼受持讀誦，演說其義，得無所畏；二、由證無我，不惱亂他及不現惡相，俱生無過，守護威儀，三業清凈，得無所畏；三、以般若而為方便，善能通達所受持法，常不忘失，又能示現不為放逸，令諸有情出離清凈無有障礙，得無所畏；四、不于余乘而求出離，終不忘失一切智心，能得圓滿種種自在，方便利益一切有情，得無所畏。是名菩薩四無所畏。
「云何菩薩十八不共法？一、諸菩薩行施不隨他教；二、持戒不隨他教；三、修忍不隨他教；四、精進不隨他教；五、靜慮不隨他教；六、般若不隨他教；七、行於攝事，能攝一切有情；八、能解迴向；九、方便善巧，為主自在，令一切有情有所修行，復能示現於最上乘而得出離；十、不退大乘；十一、善能示現於生死涅槃而得安樂，言音善巧，能隨世俗文同義異；十二、智為前導，雖現前起種種受生而無所作，離諸過失；十三、具足十善身
【現代漢語翻譯】 現代漢語譯本 『那麼，菩薩如何能夠普遍了知過去、現在、未來三世諸佛所有剎土中的極微塵數量？又能示現發起一切智慧，顯現真正圓滿的覺悟，成就種種功德，具足最殊勝的品質？』 這就是菩薩的十種自在。
『什麼是菩薩的十力？一、意樂力（adhyaashaya-bala，意願的力量）；二、增上意樂力（adhimukti-bala，增強的意願的力量）；三、加行力（prayogabala，實踐的力量）；四、般若力（prajna-bala，智慧的力量）；五、願力（pranidhana-bala，誓願的力量）；六、修行力（bhavana-bala，修行的力量）；七、乘力（yana-bala，乘載的力量）；八、神通力（abhijnana-bala，神通的力量）；九、菩提力（bodhi-bala，覺悟的力量）；十、能轉法輪力（dharmacakra-pravartana-bala，轉動佛法之輪的力量）。』
『什麼是菩薩的四無所畏？一、聽聞陀羅尼（dharani，總持），受持讀誦，演說其中的意義，得到無所畏懼；二、由於證悟無我（anatta，非我），不惱亂他人，也不顯現惡劣的相貌，與生俱來沒有過失，守護威儀，身、口、意三業清凈，得到無所畏懼；三、以般若（prajna，智慧）作為方便，善於通達所受持的佛法，常常不忘記，又能示現不放逸，使一切有情眾生出離煩惱，得到清凈，沒有障礙，得到無所畏懼；四、不從其他乘（yana，交通工具，引申為法門）中尋求出離，始終不忘記一切智慧之心，能夠圓滿種種自在，方便利益一切有情眾生，得到無所畏懼。』 這就是菩薩的四無所畏。
『什麼是菩薩的十八不共法？一、諸位菩薩在行佈施時，不隨從他人的教導；二、持戒不隨從他人的教導；三、修忍辱不隨從他人的教導；四、精進不隨從他人的教導；五、修禪定不隨從他人的教導；六、修般若不隨從他人的教導；七、在行攝受眾生的事業時，能夠攝受一切有情；八、能夠理解迴向；九、方便善巧，作為主導，使一切有情眾生有所修行，又能示現在最上乘（agrayana，最上的交通工具，引申為最好的法門）中得到解脫；十、不退轉于大乘（mahayana，大的交通工具，引申為普度眾生的法門）；十一、善於示現在生死和涅槃中得到安樂，言語巧妙，能夠隨順世俗的語言文字，但意義不同；十二、以智慧為先導，雖然顯現種種受生的現象，卻沒有造作，遠離各種過失；十三、具足十善的身
【English Translation】 English version 『How can a Bodhisattva universally know the number of extremely small dust particles in all Buddha-lands of the three times (past, present, and future)? And how can they manifest the arising of all wisdom, revealing true and complete enlightenment, accomplishing various merits, and possessing the most supreme qualities?』 These are the ten kinds of sovereignty of a Bodhisattva.
『What are the ten powers of a Bodhisattva? One, the power of intention (adhyaashaya-bala); two, the power of enhanced intention (adhimukti-bala); three, the power of practice (prayogabala); four, the power of wisdom (prajna-bala); five, the power of vows (pranidhana-bala); six, the power of cultivation (bhavana-bala); seven, the power of the vehicle (yana-bala); eight, the power of supernormal abilities (abhijnana-bala); nine, the power of enlightenment (bodhi-bala); ten, the power to turn the wheel of Dharma (dharmacakra-pravartana-bala).』
『What are the four fearlessnesses of a Bodhisattva? One, hearing, upholding, reciting, and expounding the meaning of Dharani (dharani), attaining fearlessness; two, due to realizing non-self (anatta), not disturbing others and not displaying evil appearances, being born without faults, guarding demeanor, and having purity in body, speech, and mind, attaining fearlessness; three, using wisdom (prajna) as a means, being skilled in understanding the Dharma that is upheld, constantly not forgetting, and also being able to demonstrate non-negligence, enabling all sentient beings to be liberated from afflictions, attaining purity, and having no obstacles, attaining fearlessness; four, not seeking liberation from other vehicles (yana), never forgetting the mind of all wisdom, being able to perfect various sovereignties, skillfully benefiting all sentient beings, attaining fearlessness.』 These are the four fearlessnesses of a Bodhisattva.
『What are the eighteen unshared qualities of a Bodhisattva? One, when Bodhisattvas practice giving, they do not follow the teachings of others; two, upholding precepts without following the teachings of others; three, practicing patience without following the teachings of others; four, practicing diligence without following the teachings of others; five, practicing meditation without following the teachings of others; six, practicing wisdom without following the teachings of others; seven, when engaging in the work of gathering beings, being able to gather all sentient beings; eight, being able to understand dedication; nine, being skillful in means, acting as a leader, enabling all sentient beings to have some practice, and also being able to demonstrate liberation in the supreme vehicle (agrayana); ten, not regressing from the Mahayana (mahayana); eleven, being skilled in demonstrating happiness in samsara and nirvana, being skillful in speech, being able to follow the language of the world, but with different meanings; twelve, with wisdom as the guide, although manifesting various phenomena of rebirth, not creating karma, being free from all faults; thirteen, possessing the ten virtues of body
、語、意業；十四、為攝諸有情恒不捨離，常能忍受一切苦蘊；十五、能為示現一切世間之所愛樂；十六、雖于眾多苦惱愚夫及聲聞中住，而不忘失一切智心，如寶堅固，清凈莊嚴；十七、若受一切法王位時，以繒及水系灌其頂；十八、能不捨離諸佛正法，示現悕求。是名菩薩十八不共之法。
佛說寶雨經卷第四 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第五
唐天竺三藏達摩流支譯
「善男子！云何名為如來十力？一、處、非處智力；二、去、來、現在異熟業因要期智力；三、種種勝解智力；四、種種界智力；五、根勝劣智力；六、遍趣行智力；七、一切靜慮解脫——三摩地、三摩缽底——出離雜染清凈智力；八、宿住隨念智力；九、生死智力；十、漏盡智力。是名如來十種智力。
「云何如來四無所畏？一、諸法現等覺無畏；二、一切漏盡智無畏；三、障法不虛決定授記無畏；四、具足修行證於出離無畏。是名如來四無所畏。
「云何十八佛不共法？一、如來無有誤失；二、無卒暴音；三、無忘失念；四、無不定心；五、無種種想；六、無不擇舍；七、欲無減；八、精進無減；九、念無減；十、定無減；十一、慧無減；十二、解脫無減；十三
【現代漢語翻譯】 現代漢語譯本： 菩薩十八不共之法：一、身業清凈；二、語業清凈；三、意業清凈；十四、爲了攝受一切有情眾生，恒常不捨棄他們，常常能夠忍受一切痛苦；十五、能夠示現一切世間所喜愛的事物；十六、即使在眾多充滿苦惱的愚夫和聲聞（小乘修行者）中居住，也不會忘失追求一切智慧的心，像寶物一樣堅固，清凈莊嚴；十七、如果接受一切法王之位時，用絲綢和水來灌頂；十八、能夠不捨棄諸佛的正法，示現出渴望追求的心。這被稱為菩薩的十八種不共之法。
《佛說寶雨經》卷第四 大正藏第16冊 No. 0660 《佛說寶雨經》
《佛說寶雨經》卷第五
唐天竺三藏達摩流支譯
『善男子！什麼叫做如來的十力？一、處（可能性）、非處（不可能性）智力；二、過去、現在、未來異熟業（不同時期的果報）的因果關係的決定性智力；三、種種勝解（殊勝理解）智力；四、種種界（不同眾生的根性和世界）智力；五、根（眾生的能力）的優劣智力；六、遍趣行（通往各種境界的修行方法）智力；七、一切靜慮（禪定）解脫——三摩地（專注）、三摩缽底（等至）——出離雜染（煩惱）清凈智力；八、宿住隨念（回憶前世）智力；九、生死（輪迴）智力；十、漏盡（斷盡煩惱）智力。這被稱為如來的十種智力。
『什麼叫做如來的四無所畏？一、對諸法現前平等覺悟的無畏；二、對一切煩惱斷盡的智慧的無畏；三、對障礙正法的言論給予真實不虛的授記的無畏；四、具足修行，證得出離的無畏。這被稱為如來的四無所畏。
『什麼叫做十八佛不共法？一、如來沒有誤失；二、沒有卒暴音（突然發出的粗暴聲音）；三、沒有忘失正念；四、沒有不定之心；五、沒有種種分別之想；六、沒有不加選擇的捨棄；七、欲（希求之心）沒有減少；八、精進沒有減少；九、念（正念）沒有減少；十、定（禪定）沒有減少；十一、慧（智慧）沒有減少；十二、解脫沒有減少；十三
【English Translation】 English version: The Eighteen Uncommon Qualities of a Bodhisattva: 1. Purity of bodily karma; 2. Purity of verbal karma; 3. Purity of mental karma; 14. Constantly embracing all sentient beings without abandoning them, always able to endure all suffering; 15. Able to manifest all things that are loved and desired by the world; 16. Even when dwelling among the multitude of suffering fools and Śrāvakas (Hinayana practitioners), never forgetting the mind that seeks all wisdom, as firm as a treasure, pure and adorned; 17. When receiving the position of the King of Dharma, having the crown sprinkled with silk and water; 18. Able to not abandon the Buddhas' true Dharma, manifesting a desire to seek it. These are called the eighteen uncommon qualities of a Bodhisattva.
The Sutra of the Treasure Rain, Volume 4 Taisho Tripitaka Volume 16, No. 0660, The Sutra of the Treasure Rain
The Sutra of the Treasure Rain, Volume 5
Translated by Dharma Ruci of the Tang Dynasty from India
'Good man! What are the ten powers of a Tathāgata? 1. The power of knowing what is possible (place) and impossible (non-place); 2. The power of knowing the definite causal relationship of past, present, and future ripening karma (different periods of karmic retribution); 3. The power of knowing various superior understandings (adhimukti); 4. The power of knowing various realms (different beings' capacities and worlds); 5. The power of knowing the superiority or inferiority of faculties (beings' abilities); 6. The power of knowing the paths leading to various destinations (practices leading to various realms); 7. The power of knowing all meditative absorptions (dhyāna), liberations—samādhi (concentration), samāpatti (attainment)—the purity of emerging from defilement (klesha); 8. The power of knowing past lives (purvanivasanusmrti); 9. The power of knowing death and rebirth (cyutyupapada); 10. The power of knowing the exhaustion of outflows (asrava). These are called the ten powers of a Tathāgata.'
'What are the four fearlessnesses of a Tathāgata? 1. Fearlessness regarding the perfect enlightenment of all dharmas; 2. Fearlessness regarding the wisdom of the exhaustion of all outflows; 3. Fearlessness regarding the true and definite prediction of obstacles to the Dharma; 4. Fearlessness regarding the attainment of liberation through complete practice. These are called the four fearlessnesses of a Tathāgata.'
'What are the eighteen uncommon qualities of a Buddha? 1. The Tathāgata has no mistakes; 2. No sudden or harsh speech; 3. No forgetfulness of mindfulness; 4. No unsteady mind; 5. No various thoughts of discrimination; 6. No unselective abandonment; 7. No decrease in desire (for Dharma); 8. No decrease in diligence; 9. No decrease in mindfulness; 10. No decrease in concentration; 11. No decrease in wisdom; 12. No decrease in liberation; 13
、於過去世智見無著、無礙；十四、于未來世智見無著、無礙；十五、于現在世智見無著、無礙；十六、一切身業智為前導，隨智而轉；十七、一切語業智為前導，隨智而轉；十八、一切意業智為前導，隨智而轉。是名十八佛不共法。
「善男子！云何如來大悲？善男子！如來成就大悲有三十二種，能於十方無量無邊一切世界諸有情中，起于種種大悲不可思議。云何三十二種大悲？一者、一切諸法皆無有我，有情不信諸法無我，是故如來為彼有情而起大悲；二者、一切諸法無實有情，眾生自謂有實有情，是故如來為諸有情起于大悲；三者、一切諸法無實命者，有情謂言有實命者，是故如來為諸有情而起大悲；四者、一切諸法無補特伽羅，有情執有補特伽羅，是故如來為諸有情而起大悲；五者、一切諸法無實體性，有情執法實有體性，是故如來為諸有情而起大悲；六者、一切諸法無實處所，有情執著有實處所，是故如來為諸有情起于大悲；七者、一切諸法無實執藏，有情妄執有實執藏，是故如來為諸有情起于大悲；八者、一切諸法無我、我所，有情執有實我、我所，是故如來為彼有情起于大悲；九者、一切諸法無實主宰，有情妄執有實主宰，是故如來為諸有情而起大悲；十者、一切諸法無實事物，有情妄執有實事
【現代漢語翻譯】 現代漢語譯本： 以下是十八佛不共法：一、身無失（如來的身行沒有過失）；二、語無失（如來的言語沒有過失）；三、念無失（如來的意念沒有過失）；四、無異想（如來對於一切眾生，平等普度，沒有差別之想）；五、無不定心（如來入于禪定，心不散亂）；六、無不知已舍（如來對於一切事物，沒有不知道而捨棄的）；七、欲無減（如來具有利益眾生的強烈願望，永不減退）；八、精進無減（如來精進修行，永不懈怠）；九、念無減（如來憶念正法，永不忘失）；十、慧無減（如來智慧圓滿，永不退轉）；十一、解脫無減（如來遠離煩惱，獲得解脫，永不退失）；十二、解脫知見無減（如來對於解脫的智慧和見解，永不退失）；十三、於過去世智見無著、無礙（如來對於過去世的智慧和見解，沒有執著和障礙）；十四、于未來世智見無著、無礙（如來對於未來世的智慧和見解，沒有執著和障礙）；十五、于現在世智見無著、無礙（如來對於現在世的智慧和見解，沒有執著和障礙）；十六、一切身業智為前導，隨智而轉（如來的一切身行，都是以智慧為引導，跟隨智慧而行動）；十七、一切語業智為前導，隨智而轉（如來的一切言語，都是以智慧為引導，跟隨智慧而宣說）；十八、一切意業智為前導，隨智而轉（如來的一切意念，都是以智慧為引導，跟隨智慧而思慮）。這就是十八佛不共法。
『善男子！什麼是如來的大悲？善男子！如來成就的大悲有三十二種，能夠對於十方無量無邊一切世界的眾生，生起種種不可思議的大悲。什麼是三十二種大悲？一者、一切諸法皆無有我（一切法都沒有『我』的實體），有情不相信諸法無我，所以如來為這些有情而生起大悲；二者、一切諸法無實有情（一切法都沒有真實的『有情』存在），眾生自己認為有真實的『有情』存在，所以如來為這些有情生起大悲；三者、一切諸法無實命者（一切法都沒有真實的『命者』存在），有情認為有真實的『命者』存在，所以如來為這些有情而生起大悲；四者、一切諸法無補特伽羅（一切法都沒有『補特伽羅』(pudgala，意為『人』或『個體』）存在），有情執著有『補特伽羅』，所以如來為這些有情而生起大悲；五者、一切諸法無實體性（一切法都沒有真實的體性），有情執著法有真實的體性，所以如來為這些有情而生起大悲；六者、一切諸法無實處所（一切法都沒有真實的處所），有情執著有真實的處所，所以如來為這些有情生起大悲；七者、一切諸法無實執藏（一切法都沒有真實的執藏），有情妄想執著有真實的執藏，所以如來為這些有情生起大悲；八者、一切諸法無我、我所（一切法都沒有『我』和『我所』），有情執著有真實的『我』和『我所』，所以如來為這些有情生起大悲；九者、一切諸法無實主宰（一切法都沒有真實的主宰），有情妄想執著有真實的主宰，所以如來為這些有情而生起大悲；十者、一切諸法無實事物（一切法都沒有真實的事物）有情妄想執著有真實的事物
【English Translation】 English version: These are the eighteen unshared qualities of a Buddha: 1. No physical misdeeds (the Buddha's physical actions are without fault); 2. No verbal misdeeds (the Buddha's speech is without fault); 3. No misdeeds of mind (the Buddha's thoughts are without fault); 4. No discrimination (the Buddha equally and universally delivers all beings, without discrimination); 5. No unsteadiness of mind (the Buddha enters into samadhi, and the mind is not scattered); 6. No lack of knowledge in renouncing (the Buddha does not renounce anything without knowing it); 7. Desire never diminishes (the Buddha has a strong desire to benefit beings, which never diminishes); 8. Effort never diminishes (the Buddha's diligent practice never diminishes); 9. Mindfulness never diminishes (the Buddha's mindfulness of the Dharma never diminishes); 10. Wisdom never diminishes (the Buddha's wisdom is complete and never diminishes); 11. Liberation never diminishes (the Buddha is free from afflictions, attains liberation, and never loses it); 12. Knowledge and vision of liberation never diminish (the Buddha's wisdom and vision of liberation never diminish); 13. Knowledge and vision of the past are without attachment or hindrance (the Buddha's knowledge and vision of the past are without attachment or hindrance); 14. Knowledge and vision of the future are without attachment or hindrance (the Buddha's knowledge and vision of the future are without attachment or hindrance); 15. Knowledge and vision of the present are without attachment or hindrance (the Buddha's knowledge and vision of the present are without attachment or hindrance); 16. All physical actions are led by wisdom, following wisdom in their course (all the Buddha's physical actions are guided by wisdom, following wisdom in their course); 17. All verbal actions are led by wisdom, following wisdom in their course (all the Buddha's speech is guided by wisdom, following wisdom in its course); 18. All mental actions are led by wisdom, following wisdom in their course (all the Buddha's thoughts are guided by wisdom, following wisdom in their course). These are called the eighteen unshared qualities of a Buddha.
『Good man! What is the great compassion of the Tathagata (如來，another name for Buddha)? Good man! The Tathagata has thirty-two kinds of great compassion, which can arise in immeasurable and boundless worlds in the ten directions for all sentient beings, in various inconceivable ways. What are the thirty-two kinds of great compassion? First, all dharmas are without a self (一切諸法皆無有我), and sentient beings do not believe that all dharmas are without a self, therefore the Tathagata arises great compassion for those sentient beings; second, all dharmas are without a real sentient being (一切諸法無實有情), and sentient beings themselves believe that there is a real sentient being, therefore the Tathagata arises great compassion for those sentient beings; third, all dharmas are without a real life-force (一切諸法無實命者), and sentient beings believe that there is a real life-force, therefore the Tathagata arises great compassion for those sentient beings; fourth, all dharmas are without a pudgala (補特伽羅, meaning 'person' or 'individual'), and sentient beings cling to the existence of a pudgala, therefore the Tathagata arises great compassion for those sentient beings; fifth, all dharmas are without a real substance (一切諸法無實體性), and sentient beings cling to the belief that dharmas have a real substance, therefore the Tathagata arises great compassion for those sentient beings; sixth, all dharmas are without a real place (一切諸法無實處所), and sentient beings cling to the belief that there is a real place, therefore the Tathagata arises great compassion for those sentient beings; seventh, all dharmas are without a real possession (一切諸法無實執藏), and sentient beings falsely cling to the belief that there is a real possession, therefore the Tathagata arises great compassion for those sentient beings; eighth, all dharmas are without a self or what belongs to a self (一切諸法無我、我所), and sentient beings cling to the belief that there is a real self and what belongs to a self, therefore the Tathagata arises great compassion for those sentient beings; ninth, all dharmas are without a real master (一切諸法無實主宰), and sentient beings falsely cling to the belief that there is a real master, therefore the Tathagata arises great compassion for those sentient beings; tenth, all dharmas are without real things (一切諸法無實事物), and sentient beings falsely cling to the belief that there are real things.
物，是故如來為彼有情起于大悲；十一、諸法無生，有情妄執諸法有生，是故如來為諸有情而起大悲；十二、一切諸法無起、無滅，有情妄執有起、有滅，是故如來為諸有情而起大悲；十三、一切諸法無有雜染，有情妄執實有雜染，是故如來為諸有情而起大悲；十四、諸法無貪，有情起貪，是故如來為諸有情而起大悲；十五、諸法離瞋，有情起瞋，是故如來為諸有情而起大悲；十六、諸法離癡，有情起癡，是故如來為諸有情而起大悲；十七、一切諸法皆因緣生，自性寂靜、自性清凈，有情妄執有實可得，是故如來為諸有情而起大悲；十八、一切諸法無來，而諸有情妄執有來，是故如來為彼有情起于大悲；十九、一切諸法無去，而諸有情妄執有去，是故如來為彼有情起于大悲；二十、一切諸法無實造作，有情妄執有實造作，是故如來為諸有情而起大悲。二十一、一切諸法無有戲論，有情愛樂執有戲論，是故如來為彼有情而起大悲；二十二、諸法體空，眾生執有，是故如來為諸有情而起大悲；二十三、諸法無相，有情妄執而行有相，是故如來為彼有情而起大悲；二十四、諸法無愿，有情妄執諸法有愿，是故如來為彼有情而起大悲；二十五、此界有情安住世間，由各執著，互相諍論，起貪、瞋、癡，觀見如是諸有情故，『我
【現代漢語翻譯】 現代漢語譯本 物：因此，如來（Tathagata，佛的稱號）為那些有情眾生生起大悲心； 十一、諸法無生：有情眾生錯誤地執著諸法有生，因此，如來為這些有情眾生生起大悲心； 十二、一切諸法無起無滅：有情眾生錯誤地執著有起有滅，因此，如來為這些有情眾生生起大悲心； 十三、一切諸法沒有雜染：有情眾生錯誤地執著真實有雜染，因此，如來為這些有情眾生生起大悲心； 十四、諸法沒有貪慾：有情眾生生起貪慾，因此，如來為這些有情眾生生起大悲心； 十五、諸法遠離嗔恨：有情眾生生起嗔恨，因此，如來為這些有情眾生生起大悲心； 十六、諸法遠離愚癡：有情眾生生起愚癡，因此，如來為這些有情眾生生起大悲心； 十七、一切諸法皆由因緣而生：自性寂靜，自性清凈，有情眾生錯誤地執著有真實可得之物，因此，如來為這些有情眾生生起大悲心； 十八、一切諸法無來：而有情眾生錯誤地執著有來，因此，如來為那些有情眾生生起大悲心； 十九、一切諸法無去：而有情眾生錯誤地執著有去，因此，如來為那些有情眾生生起大悲心； 二十、一切諸法沒有真實的造作：有情眾生錯誤地執著有真實的造作，因此，如來為這些有情眾生生起大悲心。 二十一、一切諸法沒有戲論：有情眾生喜愛並執著於戲論，因此，如來為那些有情眾生生起大悲心； 二十二、諸法體性是空：眾生卻執著為有，因此，如來為這些有情眾生生起大悲心； 二十三、諸法沒有相狀：有情眾生錯誤地執著並依相而行，因此，如來為那些有情眾生生起大悲心； 二十四、諸法沒有愿求：有情眾生錯誤地執著諸法有愿求，因此，如來為那些有情眾生生起大悲心； 二十五、此界有情安住世間：由於各自的執著，互相爭論，生起貪、嗔、癡，看到這些有情眾生，『我』
【English Translation】 English version Things: Therefore, the Tathagata (title of the Buddha) arises great compassion for those sentient beings; Eleven, all dharmas are unproduced: sentient beings mistakenly cling to the idea that all dharmas are produced, therefore, the Tathagata arises great compassion for these sentient beings; Twelve, all dharmas are without arising and without ceasing: sentient beings mistakenly cling to the idea of arising and ceasing, therefore, the Tathagata arises great compassion for these sentient beings; Thirteen, all dharmas are without defilement: sentient beings mistakenly cling to the idea that there is real defilement, therefore, the Tathagata arises great compassion for these sentient beings; Fourteen, dharmas are without greed: sentient beings arise greed, therefore, the Tathagata arises great compassion for these sentient beings; Fifteen, dharmas are apart from hatred: sentient beings arise hatred, therefore, the Tathagata arises great compassion for these sentient beings; Sixteen, dharmas are apart from delusion: sentient beings arise delusion, therefore, the Tathagata arises great compassion for these sentient beings; Seventeen, all dharmas arise from causes and conditions: their nature is tranquil, their nature is pure, sentient beings mistakenly cling to the idea that there is something real to be obtained, therefore, the Tathagata arises great compassion for these sentient beings; Eighteen, all dharmas have no coming: but sentient beings mistakenly cling to the idea of coming, therefore, the Tathagata arises great compassion for those sentient beings; Nineteen, all dharmas have no going: but sentient beings mistakenly cling to the idea of going, therefore, the Tathagata arises great compassion for those sentient beings; Twenty, all dharmas have no real fabrication: sentient beings mistakenly cling to the idea of real fabrication, therefore, the Tathagata arises great compassion for these sentient beings. Twenty-one, all dharmas are without frivolous talk: sentient beings love and cling to frivolous talk, therefore, the Tathagata arises great compassion for those sentient beings; Twenty-two, the essence of dharmas is emptiness: but sentient beings cling to it as existent, therefore, the Tathagata arises great compassion for these sentient beings; Twenty-three, dharmas have no characteristics: sentient beings mistakenly cling and act according to characteristics, therefore, the Tathagata arises great compassion for those sentient beings; Twenty-four, dharmas have no wishes: sentient beings mistakenly cling to the idea that dharmas have wishes, therefore, the Tathagata arises great compassion for those sentient beings; Twenty-five, sentient beings in this world abide in the world: due to their respective attachments, they argue with each other, giving rise to greed, hatred, and delusion. Seeing these sentient beings, 'I'
今當爲有情說法，令彼永斷貪、瞋、癡故。』是以如來為諸有情起于大悲；二十六、謂諸有情安住世間，具足顛倒，墜險惡路，墮于非處，『我應令彼諸有情等入真實路。』由是如來為諸有情起于大悲；二十七、此界有情戀著世間，貪愛所蔽，侵奪他財，心無厭足，『我應令彼諸有情類得聖法財，謂施、戒、聞等。』是故如來為彼有情而起大悲；二十八、一切有情為貪愛驅役，耽染舍宅、妻子、財物、諸穀麥等，經求守護，與諸財物而作奴僕，『我應為彼演說妙法，觀舍宅等畢竟無常、不堅之法，是諸有情妄作堅想。』是故如來為諸有情起于大悲；二十九、此界有情互為欺誑，更相侵奪，以惡活命，『我為說法令諸有情得清凈活命。』是故如來為諸有情而起大悲；三十、此界有情親近惡友，得諸供養及讚歎等之所饒益，自謂是我真實知識，『我應為彼一切有情真善知識，我應為作畢竟善友，令彼有情眾苦息滅，而得究竟安樂涅槃。』是故如來為諸有情而起大悲；三十一、三界有情在於居家，一向煩勞，眾苦器中於一切時愛樂戀著，『我應為彼說如是法，令諸有情於三界中而得出離。』是故如來為彼有情而起大悲；三十二、解脫聖者作如是說：『一切諸法由因而生，眾緣長養，果相滋茂。若諸有情起于懈怠，即為舍離增
【現代漢語翻譯】 現代漢語譯本：現在應當為有情說法，讓他們永遠斷除貪、瞋（chēn，嗔怒）、癡（chī，愚癡）的緣故。』因此如來為所有有情生起大悲心；二十六、這些有情安住在世間，具足顛倒見解，墜入危險的道路，墮落到不好的地方，『我應當讓這些有情進入真實的道路。』因此如來為所有有情生起大悲心；二十七、這個世界的有情戀著世間，被貪愛所矇蔽，侵奪他人的財產，內心沒有滿足的時候，『我應當讓這些有情得到聖法財，也就是佈施、持戒、聽聞佛法等等。』所以如來為這些有情而生起大悲心；二十八、一切有情被貪愛驅使役使，沉迷於房舍、妻子、財物、各種穀物等，辛勤地經營守護，為這些財物做奴僕，『我應當為他們演說妙法，讓他們觀察房舍等等畢竟是無常、不堅固的，而這些有情卻妄想它們是堅固的。』所以如來為所有有情生起大悲心；二十九、這個世界的有情互相欺騙，互相侵奪，用不好的方式來維持生命，『我為他們說法，讓他們得到清凈的活命方式。』所以如來為所有有情而生起大悲心；三十、這個世界的有情親近惡友，得到各種供養和讚歎等利益，就自以為是我的真實知識，『我應當為所有有情做真善知識，我應當為他們做究竟的善友，讓他們眾多的痛苦止息，而得到究竟安樂的涅槃（niè pán，佛教用語，指熄滅生死輪迴后的境界）。』所以如來為所有有情而生起大悲心；三十一、三界（sān jiè，佛教指欲界、色界、無色界）的有情住在家裡，一直都很煩惱，在充滿痛苦的容器中，時時刻刻都愛戀執著，『我應當為他們說這樣的法，讓所有有情從三界中解脫出來。』所以如來為這些有情而生起大悲心；三十二、解脫的聖者這樣說：『一切諸法由因而生，眾多因緣滋養，果實相貌茂盛。如果這些有情生起懈怠，就是捨棄增長 English version: 'Now I should speak the Dharma for sentient beings, so that they may forever cut off greed, hatred, and delusion.' Therefore, the Tathagata (如來, a title of the Buddha) arises great compassion for all sentient beings; twenty-six, these sentient beings dwell in the world, possessing inverted views, falling into dangerous paths, and falling into unfavorable places, 'I should lead these sentient beings onto the true path.' Therefore, the Tathagata arises great compassion for all sentient beings; twenty-seven, the sentient beings of this realm are attached to the world, obscured by greed and love, seizing the wealth of others, and their hearts are never satisfied, 'I should enable these sentient beings to obtain the wealth of the sacred Dharma, namely, giving, precepts, and listening to the Dharma, etc.' Therefore, the Tathagata arises great compassion for those sentient beings; twenty-eight, all sentient beings are driven by greed and love, indulging in houses, wives, wealth, various grains, etc., diligently managing and guarding them, and serving as slaves to these possessions, 'I should expound the wonderful Dharma for them, so that they may observe that houses, etc., are ultimately impermanent and unstable, but these sentient beings falsely imagine them to be permanent.' Therefore, the Tathagata arises great compassion for all sentient beings; twenty-nine, the sentient beings of this realm deceive each other, seize from each other, and maintain their lives through evil means, 'I will speak the Dharma for them, so that they may obtain a pure way of life.' Therefore, the Tathagata arises great compassion for all sentient beings; thirty, the sentient beings of this realm associate with evil friends, and benefit from various offerings and praises, etc., and consider them to be my true knowledge, 'I should be a true and good friend to all sentient beings, I should be an ultimate good friend to them, so that their many sufferings may cease, and they may attain ultimate bliss and Nirvana (涅槃, the state of extinguishing the cycle of birth and death).' Therefore, the Tathagata arises great compassion for all sentient beings; thirty-one, the sentient beings of the three realms (三界, the realms of desire, form, and formlessness) dwell in their homes, constantly troubled, and in a vessel full of suffering, they are always attached and infatuated, 'I should speak such Dharma for them, so that all sentient beings may be liberated from the three realms.' Therefore, the Tathagata arises great compassion for those sentient beings; thirty-two, liberated sages say thus: 'All dharmas arise from causes, nurtured by many conditions, and the appearance of the fruit flourishes. If these sentient beings become lazy, they abandon the growth
【English Translation】 Now I should speak the Dharma for sentient beings, so that they may forever cut off greed, hatred, and delusion.』 Therefore, the Tathagata arises great compassion for all sentient beings; twenty-six, these sentient beings dwell in the world, possessing inverted views, falling into dangerous paths, and falling into unfavorable places, 『I should lead these sentient beings onto the true path.』 Therefore, the Tathagata arises great compassion for all sentient beings; twenty-seven, the sentient beings of this realm are attached to the world, obscured by greed and love, seizing the wealth of others, and their hearts are never satisfied, 『I should enable these sentient beings to obtain the wealth of the sacred Dharma, namely, giving, precepts, and listening to the Dharma, etc.』 Therefore, the Tathagata arises great compassion for those sentient beings; twenty-eight, all sentient beings are driven by greed and love, indulging in houses, wives, wealth, various grains, etc., diligently managing and guarding them, and serving as slaves to these possessions, 『I should expound the wonderful Dharma for them, so that they may observe that houses, etc., are ultimately impermanent and unstable, but these sentient beings falsely imagine them to be permanent.』 Therefore, the Tathagata arises great compassion for all sentient beings; twenty-nine, the sentient beings of this realm deceive each other, seize from each other, and maintain their lives through evil means, 『I will speak the Dharma for them, so that they may obtain a pure way of life.』 Therefore, the Tathagata arises great compassion for all sentient beings; thirty, the sentient beings of this realm associate with evil friends, and benefit from various offerings and praises, etc., and consider them to be my true knowledge, 『I should be a true and good friend to all sentient beings, I should be an ultimate good friend to them, so that their many sufferings may cease, and they may attain ultimate bliss and Nirvana.』 Therefore, the Tathagata arises great compassion for all sentient beings; thirty-one, the sentient beings of the three realms dwell in their homes, constantly troubled, and in a vessel full of suffering, they are always attached and infatuated, 『I should speak such Dharma for them, so that all sentient beings may be liberated from the three realms.』 Therefore, the Tathagata arises great compassion for those sentient beings; thirty-two, liberated sages say thus: 『All dharmas arise from causes, nurtured by many conditions, and the appearance of the fruit flourishes. If these sentient beings become lazy, they abandon the growth
上殊勝無染正智及最上涅槃！』此諸有情雖復希求下劣聲聞、辟支佛乘，『我應為彼說如是法，令諸有情樂廣大慧，希求佛智。』是故如來為諸有情而起大悲。善男子！此是如來所成大悲，有三十二種于有情中起，應知即是菩薩摩訶薩真實福田，威光熾盛，具不退者，復能利益一切有情。
「善男子！一切如來及諸菩薩得自在者，所有功德無量無邊阿僧企耶，此百福相而為上首。若諸如來經無量劫，演說如是無量無邊諸功德相，終不可盡。我今略說，為令有情生喜樂故，是名菩薩攝取有情清凈等流一切諸法，出息入息活命善巧。
「善男子！云何菩薩能持無量大法雲雨？善男子！譬如風輪廣大無邊，普遍世界，堅固不動，于成、壞時能持雲雨、海及大洲、牟真鄰陀山、摩訶牟真鄰陀山、輪圍山、大輪圍山、諸香山等、河、林、宮室，以彼風輪為所依持。菩薩摩訶薩亦復如是，以無量無邊諸陀羅尼而為風輪，發起一切正等覺云，如成劫時安立世界——蘇迷盧山、輪圍山、大輪圍山、香山、雪山、海及大洲、河、林、宮殿。又複流澍大法雲雨，能持世間及出世間無邊法蘊——百福之相、諸地、波羅蜜多、一切三摩地、諸陀羅尼、神通、自在、力、無畏等及無礙解、不共、大悲，成就一切佛及菩薩。是名菩薩能
【現代漢語翻譯】 現代漢語譯本：『爲了獲得殊勝無染的正智和最上的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）！』即使這些眾生希求下劣的聲聞乘（Śrāvakayāna，小乘佛教）和辟支佛乘（Pratyekabuddhayāna，緣覺乘），『我也應該為他們宣說這樣的法，使這些眾生樂於追求廣大的智慧，希求佛的智慧。』因此，如來（Tathāgata，佛的稱號之一）對一切眾生生起大悲心。善男子！這就是如來所成就的大悲心，有三十二種在眾生心中生起，應當知道這就是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）真實的福田，威光熾盛，具足不退轉的功德，並且能夠利益一切眾生。
『善男子！一切如來和諸位得到自在的菩薩，所有的功德無量無邊，多到無法計算，而百福相是這些功德中最殊勝的。如果諸位如來經過無量劫的時間，演說這些無量無邊的功德相，也終究無法說完。我現在簡略地說，是爲了讓眾生生起喜悅和快樂，這叫做菩薩攝取眾生清凈的等流，以及出息入息活命的善巧。
『善男子！菩薩如何能夠持有無量大法雲雨呢？善男子！譬如風輪廣大無邊，普遍整個世界，堅固不動，在世界成劫和壞劫的時候，能夠承載雲雨、海洋和大洲、牟真鄰陀山（Mucilinda，山名）、摩訶牟真鄰陀山（Mahāmucilinda，大牟真鄰陀山）、輪圍山（Cakravāḍa，鐵圍山）、大輪圍山（Mahācakravāḍa，大鐵圍山）、各種香山等、河流、森林、宮室，因為有這個風輪作為依靠和支撐。菩薩摩訶薩也是這樣，以無量無邊的陀羅尼（Dhāraṇī，總持，咒語）作為風輪，發起一切正等覺的云，就像成劫的時候安立世界一樣——須彌盧山（Sumeru，妙高山）、輪圍山、大輪圍山、香山、雪山、海洋和大洲、河流、森林、宮殿。又流注大法雲雨，能夠承載世間和出世間無邊的法蘊——百福之相、諸地、波羅蜜多（Pāramitā，到彼岸）、一切三摩地（Samādhi，禪定）、諸陀羅尼、神通、自在、力、無畏等以及無礙解、不共法、大悲，成就一切佛和菩薩。這叫做菩薩能夠持有
【English Translation】 English version: 'For the sake of attaining the supreme, undefiled, right wisdom and the ultimate Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death)!' Even if these sentient beings aspire to the inferior Śrāvakayāna (Śrāvakayāna, the Hearer Vehicle, also known as the Small Vehicle) and Pratyekabuddhayāna (Pratyekabuddhayāna, the Solitary Realizer Vehicle), 'I should teach them such a Dharma that enables them to delight in vast wisdom and aspire to the wisdom of the Buddha.' Therefore, the Tathāgata (Tathāgata, one of the titles of the Buddha) arises with great compassion for all sentient beings. Good man! This is the great compassion accomplished by the Tathāgata, which arises in sentient beings in thirty-two ways. It should be known that this is the true field of merit for the Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, Great Bodhisattva), whose majestic light is blazing, who possesses the quality of non-retrogression, and who is capable of benefiting all sentient beings.
'Good man! All the merits of all the Tathāgatas and Bodhisattvas who have attained freedom are immeasurable and boundless, countless as asamkhyas (asaṃkhya, countless), and the hundred auspicious marks are the foremost of these merits. If all the Tathāgatas were to expound on these immeasurable and boundless aspects of merit for countless kalpas (kalpa, eon), they would still not be able to exhaust them. I will now speak briefly, for the sake of bringing joy and happiness to sentient beings. This is called the Bodhisattva's skillful means of gathering sentient beings with pure, equanimous flow, and the skillful means of breathing in and out to sustain life.'
'Good man! How can a Bodhisattva hold immeasurable great Dharma clouds and rain? Good man! Just as the wind wheel is vast and boundless, pervading the entire world, firm and immovable, and capable of holding clouds, rain, the ocean, and the great continents, Mount Mucilinda (Mucilinda, name of a mountain), Mount Mahāmucilinda (Mahāmucilinda, Great Mucilinda Mountain), Mount Cakravāḍa (Cakravāḍa, Iron Ring Mountain), Mount Mahācakravāḍa (Mahācakravāḍa, Great Iron Ring Mountain), various fragrant mountains, rivers, forests, and palaces during the periods of formation and destruction, because that wind wheel serves as their support. The Bodhisattva-mahāsattva is also like this, using immeasurable and boundless dhāraṇīs (Dhāraṇī, mantras) as the wind wheel, initiating all the clouds of perfect enlightenment, just as the world is established during the formation of a kalpa—Mount Sumeru (Sumeru, Mount Meru), Mount Cakravāḍa, Mount Mahācakravāḍa, fragrant mountains, snow mountains, the ocean, and the great continents, rivers, forests, and palaces. Furthermore, it pours down great Dharma clouds and rain, capable of holding the immeasurable Dharma treasury of the mundane and supramundane realms—the hundred auspicious marks, the various bhūmis (bhūmi, stages), the pāramitās (Pāramitā, perfections), all the samādhis (Samādhi, meditative states), the various dhāraṇīs, the superknowledges, freedom, powers, fearlessness, and so on, as well as unobstructed understanding, unique qualities, great compassion, accomplishing all Buddhas and Bodhisattvas. This is called the Bodhisattva being able to hold'
持無量大法雲雨。
「善男子！云何菩薩能得安立最勝宮殿種種莊嚴？善男子！譬如風力周遍安立一切宮殿種種莊嚴，令諸草木萌牙增長，根莖、枝葉、花果茂盛，又復能令一切有情支分差別。菩薩如是，以無邊智、無著智、無礙解智、辯才智，如風佈列一切世間及出世間種種具足，復能了知示現施與種種差別。今當略說：謂此諸法能生惡趣及生善趣，所生為主；謂此諸法生捺洛迦及以傍生；謂此諸法生琰魔界或生人、天或生釋、梵、護世諸天；謂此諸法所生之處，色相端嚴，人所喜見，聰明智慧及好眷屬。又菩薩善巧了知此法，是諸明處種種伎能、種種工巧、一切色類及諸異論。又能顯示有聲聞種姓故，起聲聞乘；有辟支佛種姓故，起辟支佛乘；有大乘種姓故，起菩薩乘。今當略說：發起種種自利、利他殊勝功德，得普賢地及一切智。復能了知此是諸地、此是波羅蜜多、此是諸三摩地、此是諸陀羅尼、此是神通、此是諸明、此是自在、此是解脫、此是諸力、此是無畏、此是無礙解、此是諸佛不共之法。善男子！菩薩以蓮花等數總持善巧，建立如是無量諸法種種莊嚴。善男子！是名菩薩能得安立最勝大法一切宮殿種種莊嚴。
「善男子！云何菩薩能于眾會決定演說種種妙法，猶如風吹諸劫波樹，于常常時
【現代漢語翻譯】 現代漢語譯本：持有無量大法的雲雨。
『善男子！ 菩薩如何能夠安立最殊勝的宮殿和種種莊嚴呢？善男子！ 譬如風的力量周遍安立一切宮殿和種種莊嚴，使各種草木萌芽生長，根莖、枝葉、花果茂盛，又能使一切有情的肢體產生差別。菩薩也是這樣，以無邊智慧、無著智慧、無礙解智慧、辯才智慧，像風一樣佈列一切世間和出世間的種種具足，又能了知、示現、施與種種差別。現在我簡略地說：這些法能夠產生惡趣和善趣，所生之處是主導；這些法產生捺洛迦（Naraka，地獄）和傍生（動物）；這些法產生琰魔界（Yama's world，閻羅王的世界）或者產生人、天，或者產生釋（釋迦提桓因，Śakra Devānām Indra，帝釋天）、梵（梵天，Brahmā）、護世諸天（Lokapāla，四大天王）；這些法所產生的地方，色相端正莊嚴，人們喜聞樂見，聰明智慧，並且有好的眷屬。而且菩薩善巧地了知這些法，是各種明處（Vidya-sthana，五明）的種種技能、種種工巧、一切色類以及各種不同的論點。又能顯示有聲聞（Śrāvaka，聽聞佛法者）種姓的緣故，發起聲聞乘；有辟支佛（Pratyekabuddha，緣覺）種姓的緣故，發起辟支佛乘；有大乘種姓的緣故，發起菩薩乘。現在我簡略地說：發起種種自利、利他的殊勝功德，得到普賢地（Samantabhadra-bhūmi，普賢菩薩的境界）和一切智（Sarvajñāna，一切智慧）。又能了知這是諸地（Bhūmi，菩薩的階位）、這是波羅蜜多（Pāramitā，到彼岸）、這是諸三摩地（Samādhi，禪定）、這是諸陀羅尼（Dhāraṇī，總持）、這是神通（Abhijñā，超自然能力）、這是諸明（Vidya，知識）、這是自在（Vaśitā，自由）、這是解脫（Moksha，解脫）、這是諸力（Bala，力量）、這是無畏（Vaiśāradya，無所畏懼）、這是無礙解（Pratisaṃvidā，無礙的理解）、這是諸佛不共之法（Avenika-dharma，佛獨有的法）。善男子！菩薩以蓮花等數量的總持善巧，建立像這樣無量的諸法和種種莊嚴。善男子！這叫做菩薩能夠安立最殊勝的大法和一切宮殿的種種莊嚴。
『善男子！ 菩薩如何能夠在眾會之中決定地演說種種妙法，猶如風吹動劫波樹（Kalpa tree，如意樹），在常常的時候
【English Translation】 English version: Holding clouds and rain of immeasurable great Dharma.
'Good man! How does a Bodhisattva attain the establishment of the most excellent palaces with various adornments? Good man! Just as the power of the wind universally establishes all palaces with various adornments, causing all grasses and trees to sprout and grow, with roots, stems, branches, leaves, flowers, and fruits flourishing, and also enabling all sentient beings to have differentiated limbs. The Bodhisattva is like this, using boundless wisdom, non-attachment wisdom, unobstructed wisdom, and eloquence, like the wind, arranging all worldly and trans-worldly perfections, and also knowing, demonstrating, and bestowing various distinctions. Now I will briefly explain: these Dharmas can generate evil destinies and good destinies, with the place of birth being the primary factor; these Dharmas generate Naraka (hell) and animals; these Dharmas generate Yama's world or generate humans, gods, or generate Śakra Devānām Indra (Śakra, the lord of gods), Brahmā (the creator god), and the Lokapāla (the guardian deities of the world); the places where these Dharmas generate, with beautiful and dignified appearances, pleasing to people, intelligent and wise, and with good retinues. Moreover, the Bodhisattva skillfully understands these Dharmas, which are the various skills of the Vidya-sthana (five sciences), various crafts, all kinds of colors, and various different arguments. Furthermore, it can reveal that because there are Śrāvaka (listeners) lineages, the Śrāvakayāna is initiated; because there are Pratyekabuddha (solitary Buddhas) lineages, the Pratyekabuddhayāna is initiated; because there are Mahāyāna lineages, the Bodhisattvayāna is initiated. Now I will briefly explain: initiating various self-benefiting and other-benefiting supreme merits, attaining the Samantabhadra-bhūmi (the stage of Samantabhadra Bodhisattva) and Sarvajñāna (omniscience). Furthermore, it can understand that these are the Bhūmi (stages), these are the Pāramitā (perfections), these are the Samādhi (meditative states), these are the Dhāraṇī (mantras), these are the Abhijñā (supernatural powers), these are the Vidya (knowledges), these are the Vaśitā (masteries), these are the Moksha (liberations), these are the Bala (powers), these are the Vaiśāradya (fearlessnesses), these are the Pratisaṃvidā (unobstructed understandings), these are the Avenika-dharma (unique qualities of the Buddhas). Good man! The Bodhisattva, with the skillful means of total retention equal to the number of lotuses, establishes such immeasurable Dharmas and various adornments. Good man! This is called the Bodhisattva being able to establish the most excellent great Dharma and all the various adornments of the palaces.
'Good man! How can a Bodhisattva decisively expound various wonderful Dharmas in assemblies, just like the wind blowing the Kalpa tree (wish-fulfilling tree), at all times
雨適意花，如雨而下？善男子！如風吹動諸劫波樹，適意之花如雨而下，及諸珍寶莊嚴之具、衣服、飲食種種具足，微風吹動，展轉出現，遍於天、人。眾生得已，無復憂惱，心生慶悅；獲增上喜，身心安樂；歡娛遊戲，受法苑樂；於一切時色相端嚴，威力速疾；受諸勝樂，而無退減。菩薩亦爾！猶如彼風，于清凈世界請諸如來及諸菩薩，于眾會中決定演說相應妙法，雨法寶花，如雨而下，謂契經、應頌、記別、諷誦、自說、緣起、譬喻、本事、本生、方廣、希法、論議，或上或下、若順若逆，種種演說。復能示現一切世俗所有言說，于其所緣無我法性、寂靜清凈，演說、解釋，離諸染相。復能顯現一切諸法平等法門，令有情入。復能示現不可思議如幻諸法，令如幻智之所趣向。復令有情於一切法種種增長，遊戲神通，歡喜悅樂；但有問答，能令知足；離於中、邊，發起廣大善巧神通。由彼常能愛樂法苑，身無疲厭；語及意業終不違犯；一切人、天威德廣大；具足受用一切諸法，恒不退減；常起般若明耀觀察，趣向增上殊勝之法。是名菩薩能于眾會決定演說種種妙法，如劫波樹，于常常時雨適意花，如雨而下。
「善男子！云何菩薩于阿僧祇劫積集無量清凈法輪及三摩地、解脫總持，于彼大海及迷盧山、輪圍山
【現代漢語翻譯】 現代漢語譯本 『善男子！菩薩所雨的適意之花，就像下雨一樣嗎？』『善男子！就像風吹動劫波樹（Kalpa tree，能實現願望的樹），適意的花像雨一樣落下，還有各種珍寶裝飾品、衣服、食物等各種充足的物品，微風吹動，輾轉出現，遍佈于天界和人間。眾生得到這些后，不再有憂愁煩惱，心中充滿喜悅；獲得極大的快樂，身心安樂；歡快地遊戲，享受法苑的快樂；在任何時候都容貌端莊美麗，威力迅速強大；享受各種殊勝的快樂，而且不會減少。菩薩也是這樣！就像那陣風一樣，在清凈的世界裡邀請諸佛如來和各位菩薩，在眾多的集會中決定演說相應的微妙佛法，降下法寶之花，像雨一樣落下，包括契經（Sutra，佛經）、應頌（Geya，以詩歌形式重複佛經要義）、記別（Vyakarana，對弟子未來成佛的預言）、諷誦（Gatha，偈頌）、自說（Udana，佛陀不應請而自說的開示）、緣起（Nidana，佛經的序言，說明說法因緣）、譬喻（Avadana，用故事來闡釋佛法）、本事（Itivrttaka，講述過去世的業報故事）、本生（Jataka，講述佛陀前世的故事）、方廣（Vaipulya，廣大的佛法）、希法（Adbhuta-dharma，神奇的佛法）、論議（Upadesha，教導和討論），或者從高到低，或者從順到逆，用各種方式演說。菩薩還能示現世俗中所有言說的方式，對於所緣的無我法性、寂靜清凈的道理，進行演說和解釋，遠離各種染污的現象。菩薩還能顯現一切諸法平等的法門，讓有情眾生進入。菩薩還能示現不可思議如幻的諸法，讓如幻的智慧能夠趣向。菩薩還能讓有情眾生在一切法中種種增長，遊戲神通，歡喜快樂；僅僅通過問答，就能讓眾生知足；遠離中道和邊見，發起廣大善巧的神通。因為菩薩常常喜愛法苑，身體沒有疲憊厭倦；言語和意念的行為始終不違背佛法；在一切人天中威德廣大；具足受用一切諸法，恒常不會退減；常常生起般若智慧的光芒，觀察一切，趣向增上殊勝的佛法。這就是菩薩能夠在眾多的集會中決定演說各種微妙佛法，就像劫波樹一樣，在任何時候都降下適意的花，像雨一樣落下。』 『善男子！菩薩如何在阿僧祇劫（Asankhyeya-kalpa，極長的時間單位）中積集無量清凈的法輪（Dharma wheel，佛法的象徵）以及三摩地（Samadhi，禪定）、解脫（Moksha，從輪迴中解脫）和總持（Dharani，記憶和保持佛法的能力），在那大海以及迷盧山（Mount Meru，佛教宇宙觀中的須彌山）、輪圍山
【English Translation】 English version 『Good man, are the agreeable flowers rained down by the Bodhisattva like rain?』 『Good man, just as the wind blows the Kalpa trees (Kalpa tree, wish-fulfilling tree), agreeable flowers fall like rain, along with various precious ornaments, clothing, food, and all kinds of sufficient things. The gentle breeze blows, appearing in turn, spreading throughout the heavens and the human realm. When sentient beings obtain these, they no longer have worries and afflictions, and their hearts are filled with joy; they obtain great happiness, their bodies and minds are at peace; they joyfully play, enjoying the pleasure of the Dharma garden; at all times their appearance is dignified and beautiful, their power is swift and strong; they enjoy all kinds of supreme happiness, without diminishing. The Bodhisattva is also like this! Like that wind, in a pure world, he invites all the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) and all the Bodhisattvas, and in the assemblies, he decisively expounds the corresponding wonderful Dharma, raining down Dharma-treasure flowers like rain, including Sutras (Sutra, Buddhist scriptures), Geyas (Geya, verses repeating the essence of the Sutras), Vyakaranas (Vyakarana, predictions of disciples' future Buddhahood), Gathas (Gatha, verses), Udanas (Udana, spontaneous utterances of the Buddha), Nidanas (Nidana, introductions to the Sutras, explaining the reasons for the teachings), Avadanas (Avadana, using stories to explain the Dharma), Itivrttakas (Itivrttaka, stories of past karmic retributions), Jatakas (Jataka, stories of the Buddha's past lives), Vaipulyas (Vaipulya, extensive Dharma teachings), Adbhuta-dharmas (Adbhuta-dharma, miraculous Dharma teachings), and Upadeshas (Upadesha, teachings and discussions), either from high to low, or from forward to reverse, expounding in various ways. The Bodhisattva can also demonstrate all the ways of speaking in the mundane world, and for the object of the non-self nature of Dharma, the peaceful and pure principle, he expounds and explains, free from all defiled appearances. The Bodhisattva can also reveal the Dharma gate of equality of all Dharmas, enabling sentient beings to enter. The Bodhisattva can also demonstrate the inconceivable, illusory Dharmas, enabling illusory wisdom to be directed towards them. The Bodhisattva can also enable sentient beings to grow in all Dharmas, play with supernatural powers, and be joyful and happy; merely through questions and answers, he can satisfy sentient beings; being free from the middle and extremes, he can generate vast and skillful supernatural powers. Because the Bodhisattva constantly loves the Dharma garden, his body is without fatigue or weariness; his speech and mental actions never violate the Dharma; his majestic virtue is vast in all humans and devas; he fully enjoys all Dharmas, constantly without diminishing; he constantly arises with the light of Prajna (Prajna, wisdom) to observe, directing himself towards the supreme and excellent Dharma. This is what is meant by the Bodhisattva being able to decisively expound various wonderful Dharmas in the assemblies, just like the Kalpa tree, raining down agreeable flowers like rain at all times.』 『Good man, how does the Bodhisattva accumulate immeasurable pure Dharma wheels (Dharma wheel, symbol of the Buddha's teaching) and Samadhis (Samadhi, meditative absorption), liberations (Moksha, liberation from the cycle of rebirth), and Dharanis (Dharani, the power to remember and retain the Dharma) for Asankhyeya-kalpas (Asankhyeya-kalpa, an immeasurably long period of time), in that great ocean and Mount Meru (Mount Meru, the central mountain in Buddhist cosmology), and the surrounding mountains
等之所圍繞眾會之處，若有眾生堪應調伏成熟者中，發智風輪轉滅所依一切無餘？善男子！譬如劫盡壞世界時，以無礙風力速疾吹壞三千大千世界百千那庾多蘇迷盧山、輪圍山等，及諸大海破壞離散，猶若虛空都無所有。菩薩亦爾！于多劫中積集種種福智資糧之所莊嚴，能於一切眾會之中發智風輪，以速疾神力示現神變；發大音聲說諸法蘊，無礙法輪；令一切有情所起我慢如山峰者皆得銷滅。復能證得勝法光明，毗缽舍那常現在前；如理思惟一切諸行，內心正住三摩呬多，諸三摩地皆得具足；破壞離散諸蘊、界、處、一切諸行、不堅之身；了知一切虛妄分別，即能超出一切世間；無有色相，不可思議，增長出世福德圓滿。復能示現一切色相了知，轉得清凈所依，盡未來際一切時住。是名菩薩于阿僧祇劫積集無量清凈法輪，及三摩地解脫總持，于彼大海及迷盧山、輪圍山等之所圍繞眾會之處，若有眾生堪應調伏成熟者中，發智風輪轉滅所依一切無餘。
「善男子！菩薩成就此十種法，等之於風。」
爾時止蓋菩薩白佛言：「世尊！說此十種法門，種種具足，甚為希有！一切有情悉皆喜足。世尊！若有天、人於此法中能起凈信，勝解修行，如佛所說，當證具足今世、後世，能得釋、梵所有安樂、一向利他。」
【現代漢語翻譯】 現代漢語譯本 在菩薩所圍繞的眾多集會之處，如果有眾生可以被調伏和成熟，菩薩如何運用智慧之風摧毀他們所依賴的一切，使其無餘呢？善男子！譬如劫末世界毀滅之時，憑藉無礙的風力迅速吹毀三千大千世界中成百上千那庾多（極大的數量單位）的蘇迷盧山（須彌山，世界的中心）、輪圍山（環繞須彌山的山脈）等，以及所有的大海，使其破壞離散，就像虛空一樣什麼都不存在。菩薩也是如此！在多劫之中積聚種種福德和智慧的資糧，以此莊嚴自身，能夠在一切集會之中發起智慧之風，以迅速的神力示現神通變化；發出巨大的聲音宣說諸法蘊（構成存在的要素），運用無礙的法輪；使一切有情所生起的如山峰般高大的我慢都得以消滅。菩薩還能證得殊勝的智慧光明，毗缽舍那（內觀）常在眼前；如理如實地思惟一切諸行（一切有為法），內心正直安住於三摩呬多（等持，禪定），各種三摩地（禪定）都得以具足；破壞離散諸蘊（構成個體的要素）、界（感官與對像）、處（感覺的來源）、一切諸行（一切有為法）、不堅固的身體；了知一切虛妄分別，就能超出一切世間；達到無有色相，不可思議的境界，增長出世間的福德，達到圓滿。菩薩還能示現一切色相併了知其本質，從而獲得清凈的所依，直至未來際一切時都安住於此。這被稱為菩薩于阿僧祇劫（無數劫）積聚無量清凈法輪，以及三摩地（禪定）、解脫、總持（陀羅尼），在被大海和迷盧山（須彌山）、輪圍山（環繞須彌山的山脈）等所圍繞的眾多集會之處，如果有眾生可以被調伏和成熟，菩薩就能運用智慧之風摧毀他們所依賴的一切，使其無餘。
『善男子！菩薩成就這十種法，就等同於風。』
這時，止蓋菩薩對佛說：『世尊！您所說的這十種法門，種種具足，真是太稀有了！一切有情都感到非常歡喜滿足。世尊！如果天人和人道眾生能夠對這些法生起清凈的信心，深刻理解並修行，就像佛陀所說的那樣，就能夠證得今生和後世的具足，能夠獲得釋天（帝釋天）、梵天（大梵天）所有的安樂，並且永遠利益他人。』
【English Translation】 English version In the assemblies surrounded by the 'equals,' if there are beings capable of being tamed and matured, how does the Bodhisattva, through the wheel of wisdom-wind, utterly destroy all that they rely upon, leaving nothing remaining? Good son! It is like when the world is destroyed at the end of a kalpa (aeon), the unobstructed force of the wind swiftly blows apart the thousand-great-thousand world system, including hundreds of thousands of nayutas (extremely large number) of Mount Sumeru (the central mountain of the world), the Chakravada Mountains (ring of mountains around Sumeru), and all the great oceans, destroying and scattering them so that they are like empty space, with nothing remaining. The Bodhisattva is also like this! Having accumulated various merits and wisdom resources over many kalpas (aeons), adorning themselves with these, they can generate the wheel of wisdom-wind in all assemblies, manifesting miraculous transformations with swift, divine power; uttering great sounds proclaiming the Dharma-skandhas (aggregates of existence), turning the unobstructed Dharma-wheel; causing the pride and arrogance of all sentient beings, which are like mountain peaks, to be extinguished. Furthermore, they can attain the light of supreme wisdom, Vipassanā (insight meditation) constantly present before them; rightly contemplating all phenomena, their minds abiding correctly in Samāhita (equanimity, meditative absorption), fully possessing all Samādhis (meditative states); destroying and scattering the skandhas (aggregates constituting an individual), dhātus (elements), āyatanas (sources of sensation), all phenomena, and the impermanent body; understanding all illusory discriminations, they can transcend all worlds; reaching a state without form, inconceivable, increasing transcendent merit, achieving perfection. Furthermore, they can manifest and understand all forms, thereby obtaining a pure basis, abiding for all time into the future. This is called the Bodhisattva accumulating immeasurable pure Dharma-wheels, as well as Samādhi (meditative absorption), liberation, and Dhāraṇī (mnemonic devices), over asamkhyeya kalpas (countless aeons), and in the assemblies surrounded by the great oceans, Mount Meru (Sumeru), the Chakravada Mountains (ring of mountains around Sumeru), etc., if there are beings capable of being tamed and matured, they can generate the wheel of wisdom-wind to utterly destroy all that they rely upon, leaving nothing remaining.
'Good son! The Bodhisattva who accomplishes these ten dharmas (qualities) is equal to the wind.'
At that time, Zhigai Bodhisattva (Bodhisattva Stop-Cover) said to the Buddha: 'World Honored One! The ten dharmas (qualities) you have spoken of are complete in every way, and are extremely rare! All sentient beings are filled with joy and satisfaction. World Honored One! If gods and humans can generate pure faith in these dharmas (teachings), deeply understand and practice them, as the Buddha has said, they will attain completeness in this life and the next, and will be able to obtain all the happiness of Shakra (Indra) and Brahma (Great Brahma), and will always benefit others.'
佛告止蓋菩薩：「善男子！如是，如是！觀彼有情當得出過一切世間。若有能於是諸法中而修行者，永斷一切諸不善法，成就一切清凈善法，為諸世間之所歸依。若誹謗者，是名愚人，墮于惡處，受諸苦惱，又為一切世間天、人、阿素洛等之所輕賤。
「複次，善男子！菩薩成就十種法故，等於虛空。何等為十？一者、得離於垢；二者、得無所著；三者、能證寂靜；四者、證無邊般若；五者、得無邊智；六者、于平等法界能隨順行；七者、得凈勝解，信一切法猶若虛空；八者、得無所住；九者、超過所行；十者、超過計度。善男子！菩薩成就此十種法故，等於虛空。
「複次，善男子！菩薩成就十種法，等於虛空。何等為十？一者、于可愛、不可愛色中不貪、不瞋；二者、于愛、不愛聲中不貪、不瞋；三者、于愛、不愛香中不貪、不瞋；四者、于愛、不愛味中不貪、不瞋；五者、于愛、不愛觸中不貪、不瞋；六者、于愛、不愛法中不貪、不瞋；七者、于利、衰中不貪、不瞋；八者、于毀、譽中不貪、不瞋；九者、于稱、譏中不貪、不瞋；十者、于苦、樂中不貪、不瞋。善男子！菩薩成就此十種法，等於虛空。
「複次，善男子！菩薩成就十種法，等之於月。何者為十？一者、能令一切有情
【現代漢語翻譯】 現代漢語譯本： 佛告訴止蓋菩薩（Zhigai Pusa，阻止覆蓋的菩薩）：「善男子！是的，是的！觀察那些有情眾生，他們將能夠超越一切世間。如果有人能夠在這些法中修行，將永遠斷除一切不善之法，成就一切清凈善法，成為世間一切眾生的歸依之處。如果有人誹謗這些法，那就是愚人，會墮入惡道，遭受各種苦惱，並且會被一切世間的天人（Tianren，天上的存在）、阿修羅（Asura，一種神道）等所輕賤。 「再者，善男子！菩薩成就十種法，就等於虛空。是哪十種呢？第一，能夠遠離垢染；第二，能夠無所執著；第三，能夠證得寂靜；第四，證得無邊的般若（Bore, 智慧）；第五，獲得無邊的智慧；第六，在平等的法界中能夠隨順而行；第七，獲得清凈殊勝的理解，相信一切法就像虛空一樣；第八，獲得無所住；第九，超越所行之處；第十，超越計度思量。善男子！菩薩成就這十種法，就等於虛空。 「再者，善男子！菩薩成就十種法，就等於虛空。是哪十種呢？第一，對於可愛和不可愛的色（Se，物質現象）不貪戀、不嗔恨；第二，對於可愛和不可愛的聲音不貪戀、不嗔恨；第三，對於可愛和不可愛的香氣不貪戀、不嗔恨；第四，對於可愛和不可愛的味道不貪戀、不嗔恨；第五，對於可愛和不可愛的觸感不貪戀、不嗔恨；第六，對於可愛和不可愛的法（Fa，佛法）不貪戀、不嗔恨；第七，對於順利和衰敗不貪戀、不嗔恨；第八，對於詆譭和讚譽不貪戀、不嗔恨；第九，對於稱揚和譏諷不貪戀、不嗔恨；第十，對於痛苦和快樂不貪戀、不嗔恨。善男子！菩薩成就這十種法，就等於虛空。 「再者，善男子！菩薩成就十種法，就等於月亮。是哪十種呢？第一，能夠令一切有情
【English Translation】 English version: The Buddha said to Zhigai Bodhisattva (Zhigai Pusa, Bodhisattva of Stopping Coverings): 'Good man! So it is, so it is! Observing those sentient beings, they will be able to transcend all worlds. If anyone can practice in these Dharmas, they will forever cut off all unwholesome Dharmas, accomplish all pure and wholesome Dharmas, and become the refuge of all beings in the world. If anyone slanders these Dharmas, they are a fool, will fall into evil realms, suffer all kinds of afflictions, and will be despised by all the world's devas (Tianren, heavenly beings), asuras (Asura, a type of deity), and others.' 'Furthermore, good man! A Bodhisattva who accomplishes ten Dharmas is equal to space. What are the ten? First, being able to be free from defilement; second, being able to be without attachment; third, being able to realize tranquility; fourth, realizing boundless prajna (Bore, wisdom); fifth, obtaining boundless wisdom; sixth, being able to accord with and practice in the equal Dharma realm; seventh, obtaining pure and excellent understanding, believing that all Dharmas are like space; eighth, obtaining non-abiding; ninth, transcending what is practiced; tenth, transcending calculation and deliberation. Good man! A Bodhisattva who accomplishes these ten Dharmas is equal to space.' 'Furthermore, good man! A Bodhisattva who accomplishes ten Dharmas is equal to space. What are the ten? First, not being greedy or angry towards lovable and unlovable forms (Se, material phenomena); second, not being greedy or angry towards lovable and unlovable sounds; third, not being greedy or angry towards lovable and unlovable fragrances; fourth, not being greedy or angry towards lovable and unlovable tastes; fifth, not being greedy or angry towards lovable and unlovable tactile sensations; sixth, not being greedy or angry towards lovable and unlovable Dharmas (Fa, Buddhist teachings); seventh, not being greedy or angry towards gain and loss; eighth, not being greedy or angry towards defamation and praise; ninth, not being greedy or angry towards commendation and ridicule; tenth, not being greedy or angry towards suffering and happiness. Good man! A Bodhisattva who accomplishes these ten Dharmas is equal to space.' 'Furthermore, good man! A Bodhisattva who accomplishes ten Dharmas is equal to the moon. What are the ten? First, being able to cause all sentient beings'
身得悅樂；二者、得喜樂見；三者、增長白凈諸法；四者、能斷黑闇之法；五者、能令稱讚；六者、得身清凈；七者、得最上乘；八者、常得莊嚴；九者、得愛樂法；十者、得大威神及大威德。
「善男子！云何菩薩令一切有情身得悅樂？善男子！如月出現能作清涼，性可愛樂，令諸有情身得悅樂。菩薩亦爾！出現於世能除有情一切熱惱，性可愛樂，令一切有情身得悅樂。
「云何菩薩得喜樂見？善男子！如月出現光色鮮潔，令諸有情歡喜樂見。菩薩出現亦復如是，諸根寂靜，威儀、功德清凈具足，為一切有情歡喜樂見。
「云何菩薩能得增長白凈諸法？善男子！譬如白月日日增長，乃至圓滿種種光色皆得具足。菩薩亦爾！初發心時乃至坐于菩提道場，諸白凈法漸漸增長，乃至圓滿一切種智。
「云何菩薩能斷一切黑闇之法？善男子！譬如黑月所有光色日日減少，至十五日，諸光色相皆不可得。菩薩如是，證出世智，諸不善法漸漸除滅，乃至坐于菩提道場，一切無有。
「云何菩薩能令稱讚？善男子！如月出現，能使人間城邑、聚落諸剎帝利、婆羅門等，若男、若女悉皆稱讚。菩薩如是，如月出現，為一切世間天、人、阿素洛、健達縛等悉皆稱讚。
「云何菩薩身得清凈？善男
【現代漢語翻譯】 現代漢語譯本 身得悅樂（身體獲得喜悅和快樂）；二者、得喜樂見（獲得喜悅並樂於被看見）；三者、增長白凈諸法（增長善良純潔的各種法）；四者、能斷黑闇之法（能夠斷除黑暗的法）；五者、能令稱讚（能夠令人稱讚）；六者、得身清凈（獲得身體的清凈）；七者、得最上乘（獲得最上乘的佛法）；八者、常得莊嚴（常常獲得莊嚴）；九者、得愛樂法（獲得喜愛和樂於修習佛法）；十者、得大威神及大威德（獲得巨大的威神力和威德）。
『善男子！云何菩薩令一切有情身得悅樂？（菩薩如何使一切眾生的身體獲得喜悅和快樂？）善男子！如月出現能作清涼，性可愛樂，令諸有情身得悅樂。（比如月亮出現能帶來清涼，其性質令人喜愛，使眾生的身體獲得喜悅和快樂。）菩薩亦爾！出現於世能除有情一切熱惱，性可愛樂，令一切有情身得悅樂。（菩薩也是這樣！出現在世間能消除眾生的一切煩惱，其性質令人喜愛，使一切眾生的身體獲得喜悅和快樂。）
『云何菩薩得喜樂見？（菩薩如何獲得喜悅並樂於被看見？）善男子！如月出現光色鮮潔，令諸有情歡喜樂見。（比如月亮出現，光芒鮮明潔凈，使眾生歡喜並樂於看見。）菩薩出現亦復如是，諸根寂靜，威儀、功德清凈具足，為一切有情歡喜樂見。（菩薩出現也是這樣，六根寂靜，威儀和功德清凈圓滿，為一切眾生歡喜並樂於看見。）
『云何菩薩能得增長白凈諸法？（菩薩如何能夠增長善良純潔的各種法？）善男子！譬如白月日日增長，乃至圓滿種種光色皆得具足。（比如白色的月亮每天增長，直到圓滿時各種光芒色彩都具備。）菩薩亦爾！初發心時乃至坐于菩提道場，諸白凈法漸漸增長，乃至圓滿一切種智。（菩薩也是這樣！最初發心時直到坐在菩提道場，各種善良純潔的法漸漸增長，直到圓滿一切智慧。）
『云何菩薩能斷一切黑闇之法？（菩薩如何能夠斷除一切黑暗的法？）善男子！譬如黑月所有光色日日減少，至十五日，諸光色相皆不可得。（比如黑色的月亮所有光芒色彩每天減少，到十五日時，各種光芒色彩都不可見。）菩薩如是，證出世智，諸不善法漸漸除滅，乃至坐于菩提道場，一切無有。（菩薩也是這樣，證得出世間的智慧，各種不善良的法漸漸消除，直到坐在菩提道場，一切都沒有了。）
『云何菩薩能令稱讚？（菩薩如何能夠令人稱讚？）善男子！如月出現，能使人間城邑、聚落諸剎帝利（統治者階層）、婆羅門（祭司階層）等，若男、若女悉皆稱讚。（比如月亮出現，能使人間的城邑、村落中各種剎帝利、婆羅門等，無論是男人還是女人都稱讚。）菩薩如是，如月出現，為一切世間天（天神）、人、阿素洛（阿修羅，非天神）、健達縛（乾闥婆，天上的樂神）等悉皆稱讚。（菩薩也是這樣，像月亮出現一樣，被一切世間的天神、人、阿修羅、乾闥婆等都稱讚。）
『云何菩薩身得清凈？（菩薩如何獲得身體的清凈？）善男
【English Translation】 English version One obtains joy and pleasure in the body; two, one gains joy and is happy to be seen; three, one increases all pure and virtuous dharmas; four, one is able to cut off the dharmas of darkness; five, one is able to cause praise; six, one obtains purity of body; seven, one obtains the supreme vehicle; eight, one constantly obtains adornment; nine, one obtains love and delight in the Dharma; ten, one obtains great majestic power and great virtue.
'Good man! How does a Bodhisattva cause all sentient beings to obtain joy and pleasure in their bodies? Good man! Just as the appearance of the moon brings coolness, is inherently lovely and delightful, causing all sentient beings to obtain joy and pleasure in their bodies. The Bodhisattva is also like this! Appearing in the world, he is able to remove all the heat and vexation of sentient beings, is inherently lovely and delightful, causing all sentient beings to obtain joy and pleasure in their bodies.'
'How does a Bodhisattva gain joy and is happy to be seen? Good man! Just as the appearance of the moon has bright and pure light, causing all sentient beings to rejoice and be happy to see it. The appearance of a Bodhisattva is also like this, with the senses tranquil, and majestic deportment and virtuous qualities pure and complete, causing all sentient beings to rejoice and be happy to see him.'
'How is a Bodhisattva able to increase all pure and virtuous dharmas? Good man! Just as the white moon increases day by day, until it is full and all kinds of light and colors are fully possessed. The Bodhisattva is also like this! From the initial arising of the mind until sitting at the Bodhi (enlightenment) field, all pure and virtuous dharmas gradually increase, until the complete attainment of all-knowing wisdom.'
'How is a Bodhisattva able to cut off all the dharmas of darkness? Good man! Just as the light and colors of the dark moon decrease day by day, until the fifteenth day, when all aspects of light and color are no longer obtainable. The Bodhisattva is like this, realizing transcendent wisdom, all unwholesome dharmas gradually eliminated, until sitting at the Bodhi field, there is nothing left.'
'How is a Bodhisattva able to cause praise? Good man! Just as the appearance of the moon is able to cause all the Kshatriyas (ruling class), Brahmins (priestly class), etc., whether men or women, in the cities and villages of the human world, to praise it. The Bodhisattva is like this, like the appearance of the moon, praised by all the gods (devas), humans, Asuras (demi-gods), Gandharvas (celestial musicians), etc., in all the worlds.'
'How does a Bodhisattva obtain purity of body? Good man!
子！如月天子業果成就得清凈身，光色明朗。菩薩如是，出現於世，證於法性，從法化生，不依父母羯邏藍等不凈所生故，身得清凈，光色明朗。
「云何菩薩得最上乘？善男子！如月天子乘最上乘，光耀四洲。菩薩如是，乘最上乘，智慧光耀無量無邊一切世界。
「云何菩薩常得莊嚴？善男子！如月天子威德莊嚴，其莊嚴具，常不萎歇。菩薩如是，以功德法常自莊嚴。
「云何菩薩得愛樂法？善男子！如月天子於一切時愛樂欲樂。菩薩如月，於一切時愛法苑樂，不愛慾樂。
「云何菩薩得大威神及大威德？善男子！如月天子有大神通及大威德。菩薩亦爾！有大神通及大威德，謂大福性及大智性。
「善男子！菩薩成就此十種法故，等於月。
「複次，善男子！菩薩成就十種法，等之於日。何等為十？一者、能破一切無明黑闇；二者、能調伏有情令得覺悟；三者、能光耀十方；四者、能出現善法；五者、諸漏滅盡；六者、能作光明；七者、能映蔽一切外道邪論；八者、能示現高下；九者、起所作業，所謂一切白凈善法；十者、得善人愛樂。
「云何菩薩能破一切無明黑闇？善男子！如日出現破諸黑闇。菩薩日出亦復如是，能破一切無明黑闇。
「云何菩薩調伏有情
【現代漢語翻譯】 現代漢語譯本： 『子！譬如月天子（Candra Deva，月神）的業果成就，得到清凈之身，光色明亮。菩薩也是如此，出現於世間，證悟法性，從法性化生，不依賴父母的羯邏藍（kalala，受精卵）等不凈之物所生，所以身得清凈，光色明亮。
『云何菩薩能得最上乘？善男子！譬如月天子乘坐最上乘，光耀四洲。菩薩也是如此，乘坐最上乘，智慧之光照耀無量無邊的一切世界。
『云何菩薩常得莊嚴？善男子！譬如月天子以威德莊嚴自身，其莊嚴之具，常不衰敗。菩薩也是如此，以功德之法常常莊嚴自身。
『云何菩薩能得愛樂之法？善男子！譬如月天子在一切時都喜愛慾樂。菩薩如月亮一般，在一切時都喜愛法苑之樂，不喜愛慾樂。
『云何菩薩能得大威神及大威德？善男子！譬如月天子有大神通及大威德。菩薩也是如此！有大神通及大威德，指的是大福德之性和大智慧之性。
『善男子！菩薩成就這十種法，所以等同於月亮。
『再次，善男子！菩薩成就十種法，等同於太陽。是哪十種呢？一是，能破除一切無明黑暗；二是，能調伏有情眾生，使他們覺悟；三是，能光耀十方世界；四是，能顯現善法；五是，諸種煩惱漏盡；六是，能作為光明；七是，能掩蓋一切外道邪論；八是，能示現高下之別；九是，發起所作之業，也就是一切清凈的善法；十是，得到善人的愛樂。
『云何菩薩能破除一切無明黑暗？善男子！譬如太陽出現，破除諸種黑暗。菩薩如太陽般升起也是如此，能破除一切無明黑暗。
『云何菩薩調伏有情眾生？
【English Translation】 English version: 『Son! Just as Candra Deva (Moon God), through the accomplishment of his karmic results, obtains a pure body with bright and clear light. So too, a Bodhisattva, appearing in the world, realizes the Dharma-nature, and is born from the Dharma, not relying on impure things like the kalala (embryo) from parents. Therefore, his body is pure, and his light is bright and clear.
『How does a Bodhisattva attain the supreme vehicle? Good man! Just as the Moon God rides the supreme vehicle, illuminating the four continents. So too, a Bodhisattva rides the supreme vehicle, and the light of his wisdom illuminates immeasurable and boundless worlds.
『How does a Bodhisattva always obtain adornment? Good man! Just as the Moon God is adorned with majesty and virtue, and his adornments never wither. So too, a Bodhisattva constantly adorns himself with the Dharma of merit.
『How does a Bodhisattva obtain the Dharma of love and joy? Good man! Just as the Moon God at all times loves and enjoys sensual pleasures. The Bodhisattva, like the moon, at all times loves the joy of the Dharma garden, and does not love sensual pleasures.
『How does a Bodhisattva obtain great divine power and great virtue? Good man! Just as the Moon God has great supernatural powers and great virtue. So too, the Bodhisattva has great supernatural powers and great virtue, referring to the nature of great fortune and the nature of great wisdom.
『Good man! A Bodhisattva, accomplishing these ten dharmas, is therefore equal to the moon.
『Furthermore, good man! A Bodhisattva, accomplishing ten dharmas, is equal to the sun. What are the ten? First, he can break through all ignorance and darkness; second, he can tame sentient beings, causing them to awaken; third, he can illuminate the ten directions; fourth, he can manifest good dharmas; fifth, all outflows (leaks) are extinguished; sixth, he can act as light; seventh, he can overshadow all heretical doctrines of external paths; eighth, he can show high and low distinctions; ninth, he initiates actions, namely all pure and good dharmas; tenth, he obtains the love and joy of good people.
『How does a Bodhisattva break through all ignorance and darkness? Good man! Just as the sun appears and breaks through all darkness. So too, the Bodhisattva rises like the sun, and can break through all ignorance and darkness.
『How does a Bodhisattva tame sentient beings?
令得覺悟？善男子！如日出現能令一切蓮花開敷。菩薩日出，調伏有情令得覺悟。
「云何菩薩能光耀十方？如日出現，光耀十方。菩薩日現，以般若威力光明朗耀於十方界，而不嬈亂諸有情等。
「云何菩薩能出現善法？善男子！如日天子出現之時，于贍部洲光明可得。菩薩出世，以智光明現諸善法。
「云何菩薩諸漏已盡？如日沒時，于贍部洲名日光隱沒。菩薩煩惱得滅盡時，說名永斷一切諸漏。
「云何菩薩能作光明？善男子！如日出現，為贍部洲一切有情作種種光明。菩薩出現，為一切有情放智慧光明，能破愚癡一切闇障。
「云何菩薩能映蔽一切外道邪論？如日出現，能盡映蔽，彼日不念：『我能映蔽一切無明！』然法性如是。菩薩日出，能現威光，映蔽外道諸邪異論，菩薩不作如是思惟：『我能映蔽諸邪異論！』然法性如是。
「云何菩薩能示高下？善男子！如日出現於贍部洲，高、下有情悉能顯示。菩薩日現，以智慧光于等、不等有情悉見。謂入諸聖道，說名為等；處於非道，說名不等。
「云何菩薩起所作業？善男子！如日出現，令一切農夫起所作業。菩薩日現，發起一切善法之業。
「云何菩薩得善人愛樂？善男子！如日出現，為諸善人之所愛
【現代漢語翻譯】 現代漢語譯本 如何使眾生覺悟？善男子！如同太陽出現能使一切蓮花開放。菩薩如太陽般出現，調伏有情眾生，使他們覺悟。
『菩薩如何能光耀十方？』如同太陽出現，光耀十方。菩薩如太陽般顯現，以般若（Prajna，智慧）的威力，光明照耀於十方世界，而不擾亂各種有情眾生。
『菩薩如何能展現善法？』善男子！如同太陽出現之時，在贍部洲（Jambudvipa，閻浮提，指我們所居住的這個世界）光明可以被看見。菩薩出世，以智慧光明展現各種善法。
『菩薩如何能使一切煩惱止息？』如同太陽落山時，在贍部洲被稱為日光隱沒。菩薩的煩惱得到滅盡時，被稱為永遠斷絕一切煩惱。
『菩薩如何能創造光明？』善男子！如同太陽出現，為贍部洲的一切有情眾生創造各種光明。菩薩出現，為一切有情眾生放出智慧光明，能破除愚癡的一切黑暗障礙。
『菩薩如何能遮蔽一切外道邪論？』如同太陽出現，能完全遮蔽，太陽不會想：『我能遮蔽一切無明！』然而法性就是這樣。菩薩如太陽般出現，能展現威光，遮蔽外道的各種邪說異論，菩薩不會這樣想：『我能遮蔽各種邪說異論！』然而法性就是這樣。
『菩薩如何能顯示高下？』善男子！如同太陽出現在贍部洲，高處、低處的有情眾生都能被照亮顯示。菩薩如太陽般顯現，以智慧之光，對於平等、不平等的有情眾生都能看見。進入各種聖道，被稱為平等；處於非正道，被稱為不平等。
『菩薩如何開始所應做的事業？』善男子！如同太陽出現，使一切農夫開始他們所應做的事業。菩薩如太陽般顯現，發起一切善法的行業。
『菩薩如何得到善人的喜愛？』善男子！如同太陽出現，被各種善人所喜愛。
【English Translation】 English version How does one cause enlightenment? Good son! Just as the sun's appearance can cause all lotuses to bloom. The Bodhisattva's sun rises, taming sentient beings and enabling them to awaken.
'How can a Bodhisattva illuminate the ten directions?' Just as the sun appears, illuminating the ten directions. The Bodhisattva's sun appears, using the power of Prajna (wisdom) to brightly illuminate the ten directions, without disturbing any sentient beings.
'How can a Bodhisattva manifest good dharmas?' Good son! Just as when the sun appears, light is attainable in Jambudvipa (the continent where we live). When a Bodhisattva appears in the world, he manifests all good dharmas with the light of wisdom.
'How can a Bodhisattva exhaust all outflows?' Just as when the sun sets, it is called the sun's disappearance in Jambudvipa. When the Bodhisattva's afflictions are extinguished, it is said that all outflows are permanently cut off.
'How can a Bodhisattva create light?' Good son! Just as the sun appears, creating various lights for all sentient beings in Jambudvipa. When a Bodhisattva appears, he emits the light of wisdom for all sentient beings, which can break through all the darkness and obstacles of ignorance.
'How can a Bodhisattva overshadow all heretical doctrines?' Just as the sun appears, it can completely overshadow them, but the sun does not think: 'I can overshadow all ignorance!' However, such is the nature of dharma. The Bodhisattva's sun rises, able to manifest majestic light, overshadowing all heretical and different doctrines of external paths, but the Bodhisattva does not think: 'I can overshadow all heretical doctrines!' However, such is the nature of dharma.
'How can a Bodhisattva show high and low?' Good son! Just as the sun appears in Jambudvipa, it can illuminate and show all sentient beings, high and low. The Bodhisattva's sun appears, using the light of wisdom to see all sentient beings, equal and unequal. Entering the various noble paths is called equality; being in the wrong path is called inequality.
'How does a Bodhisattva begin the work to be done?' Good son! Just as the sun appears, causing all farmers to begin the work they should do. The Bodhisattva's sun appears, initiating the activities of all good dharmas.
'How does a Bodhisattva gain the love of good people?' Good son! Just as the sun appears, it is loved by all good people.
樂，諸惡人類所共憎嫉。菩薩日現，聰慧善人之所愛樂，愚夫種類、無智惡人、向諸邪道、背于涅槃、樂生死者所共憎嫉。
「善男子！菩薩成就此十種法，等之於日。
「複次，善男子！菩薩成就十種法，猶如師子。何等為十？一者、得不驚怖；二者、得無怯懼；三者、得不退道；四者、如師子吼；五者、得無所畏；六者、遊行園林；七者、依止巖窟；八者、得無所取；九者、勢力勇猛，能破他軍；十者、守護一切善法苗稼。
「云何菩薩得不驚怖？善男子！譬如師子所遊行處終無驚怖，自見己身無有等者。菩薩如是，所行之處無有驚怖，自見己身無與等者。
「云何菩薩得無怯懼？善男子！猶如師子聞彼野干諸惡獸聲終無怯懼。菩薩如是，能於一切他諍論時終無怯懼，不自沉沒亦無倨傲。
「云何菩薩不退于道？善男子！譬如師子喚使前來，其心終無退避于道。菩薩如是，能於一切諍論之處喚菩薩來，心無退屈。
「云何菩薩如師子吼？善男子！譬如師子哮吼之時，惡獸野干各于方處驚駭馳走。菩薩如是，說無上乘如師子吼，能令一切外道野干執我、我所諸惡獸等，于諸方所馳走而去。菩薩雖作是師子吼，終不惱亂一切有情，但欲令彼執我、我所諸有情類皆令調伏，永舍離
【現代漢語翻譯】 現代漢語譯本： 樂，是所有邪惡人類共同憎恨嫉妒的。菩薩如太陽般顯現，是聰慧善良之人所喜愛和快樂的，卻是愚癡之輩、無智惡人、走向邪道、背離涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）、貪戀生死輪迴的人所共同憎恨嫉妒的。
『善男子！菩薩成就這十種法，就如同太陽一般。』
『複次，善男子！菩薩成就十種法，猶如獅子。哪十種呢？一是，獲得不驚怖；二是，獲得無怯懼；三是，獲得不退道心；四是，如獅子吼；五是，獲得無所畏懼；六是，**園林；七是，依止巖窟；八是，獲得無所取；九是，勢力勇猛，能破他軍；十是，守護一切善法苗稼。
『云何菩薩得不驚怖？善男子！譬如獅子所**之處終無驚怖，因為他看到自己沒有可以匹敵者。菩薩也是如此，所行之處沒有驚怖，因為他看到自己沒有可以匹敵者。
『云何菩薩得無怯懼？善男子！猶如獅子聽到野干（Jackal，一種犬科動物）等惡獸的聲音，終無怯懼。菩薩也是如此，能於一切他人諍論之時終無怯懼，不自沉沒也不倨傲。
『云何菩薩不退于道？善男子！譬如獅子被召喚上前，其心終無退避于道。菩薩也是如此，能於一切諍論之處被召喚前來，心無退屈。
『云何菩薩如獅子吼？善男子！譬如獅子哮吼之時，惡獸野干各自驚駭，向四處逃竄。菩薩也是如此，說無上乘（Anuttara-samyak-sambodhi，佛教術語，指最高的智慧和覺悟）如獅子吼，能令一切外道野干，執著于『我』和『我所』（Atman and Anatman，佛教術語，指對自我和非自我的執著）的各種惡獸等，向各個方向逃竄而去。菩薩雖然作此獅子吼，終不惱亂一切有情（Sentient beings，佛教術語，指一切有感覺和意識的生命），只是想讓那些執著于『我』和『我所』的有情眾生都能被調伏，永遠舍離』 English version: Joy is what all evil humans commonly hate and envy. The Bodhisattva appears like the sun, loved and rejoiced by the wise and virtuous, but hated and envied by the foolish, the ignorant, those who follow evil paths, turn their backs on Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death), and those who are attached to the cycle of birth and death.
'Good man! A Bodhisattva who achieves these ten dharmas is like the sun.'
'Furthermore, good man! A Bodhisattva who achieves ten dharmas is like a lion. What are the ten? First, obtaining non-fear; second, obtaining non-cowardice; third, obtaining non-retreat from the path; fourth, roaring like a lion; fifth, obtaining fearlessness; sixth, **ing gardens; seventh, dwelling in caves; eighth, obtaining non-attachment; ninth, having vigorous strength, able to defeat enemy armies; tenth, protecting all seedlings of good dharma.'
'How does a Bodhisattva obtain non-fear? Good man! Just as a lion is never afraid in the place it **s, because it sees that there is no one equal to itself. The Bodhisattva is also like this, having no fear in the place he goes, because he sees that there is no one equal to himself.'
'How does a Bodhisattva obtain non-cowardice? Good man! Just as a lion is never afraid when it hears the sounds of jackals and other evil beasts. The Bodhisattva is also like this, never being afraid during all others' disputes, neither sinking into self-deprecation nor being arrogant.'
'How does a Bodhisattva not retreat from the path? Good man! Just as a lion, when summoned forward, never retreats from the path in its heart. The Bodhisattva is also like this, when summoned to all places of dispute, his heart does not shrink back.'
'How does a Bodhisattva roar like a lion? Good man! Just as when a lion roars, evil beasts and jackals are frightened and flee in all directions. The Bodhisattva is also like this, speaking of the Anuttara-samyak-sambodhi (the Buddhist term for the highest wisdom and enlightenment) like a lion's roar, able to cause all heretical jackals, those attached to 'self' and 'non-self' (Atman and Anatman, Buddhist terms for attachment to self and non-self), and all kinds of evil beasts, to flee in all directions. Although the Bodhisattva makes this lion's roar, he ultimately does not disturb all sentient beings (Sentient beings, Buddhist term for all beings with feeling and consciousness), but only wants to subdue those sentient beings who are attached to 'self' and 'non-self', so that they may forever abandon'
【English Translation】 Modern Chinese translation: Joy is what all evil humans commonly hate and envy. The Bodhisattva appears like the sun, loved and rejoiced by the wise and virtuous, but hated and envied by the foolish, the ignorant, those who follow evil paths, turn their backs on Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death), and those who are attached to the cycle of birth and death.
'Good man! A Bodhisattva who achieves these ten dharmas is like the sun.'
'Furthermore, good man! A Bodhisattva who achieves ten dharmas is like a lion. What are the ten? First, obtaining non-fear; second, obtaining non-cowardice; third, obtaining non-retreat from the path; fourth, roaring like a lion; fifth, obtaining fearlessness; sixth, **ing gardens; seventh, dwelling in caves; eighth, obtaining non-attachment; ninth, having vigorous strength, able to defeat enemy armies; tenth, protecting all seedlings of good dharma.'
'How does a Bodhisattva obtain non-fear? Good man! Just as a lion is never afraid in the place it **s, because it sees that there is no one equal to itself. The Bodhisattva is also like this, having no fear in the place he goes, because he sees that there is no one equal to himself.'
'How does a Bodhisattva obtain non-cowardice? Good man! Just as a lion is never afraid when it hears the sounds of jackals and other evil beasts. The Bodhisattva is also like this, never being afraid during all others' disputes, neither sinking into self-deprecation nor being arrogant.'
'How does a Bodhisattva not retreat from the path? Good man! Just as a lion, when summoned forward, never retreats from the path in its heart. The Bodhisattva is also like this, when summoned to all places of dispute, his heart does not shrink back.'
'How does a Bodhisattva roar like a lion? Good man! Just as when a lion roars, evil beasts and jackals are frightened and flee in all directions. The Bodhisattva is also like this, speaking of the Anuttara-samyak-sambodhi (the Buddhist term for the highest wisdom and enlightenment) like a lion's roar, able to cause all heretical jackals, those attached to 'self' and 'non-self' (Atman and Anatman, Buddhist terms for attachment to self and non-self), and all kinds of evil beasts, to flee in all directions. Although the Bodhisattva makes this lion's roar, he ultimately does not disturb all sentient beings (Sentient beings, Buddhist term for all beings with feeling and consciousness), but only wants to subdue those sentient beings who are attached to 'self' and 'non-self', so that they may forever abandon'
故。
「云何菩薩得無所畏？善男子！譬如師子普觀諸處，得無所畏。菩薩如是，普能觀察諸有情界，威儀清凈，得無所畏。
「云何菩薩遊行園林？譬如師子自性無畏，能現威勢游諸園林。菩薩如是，自性寂靜，常能遊戲無礙法林。
「云何菩薩依止巖窟？善男子！譬如師子依據山窟。菩薩如是，常能安住智慧巖窟。
「云何菩薩得無所取？善男子！譬如師子棄捨藏積，得無所取。菩薩如是，棄捨一切煩惱重擔，永無所取。
「云何菩薩如彼師子？效能勇猛，有大勢力，獨一無二，能破他軍。善男子！菩薩坐于菩提道場，獨一無二，力能摧破諸魔軍眾。
「云何菩薩守護一切善法苗稼？善男子！譬如師子所遊行處近於村邑，一切惡獸無能損壞近彼苗稼。菩薩如是，所近人間及遊行處，一切外道諸惡禽獸無能損壞善法苗稼。
「善男子！菩薩成就此十種法，得如師子。
「複次，善男子！菩薩成就十種法，能善調伏。何等為十？一者、菩提心堅固；二者、所作能凈菩提之心；三者、密護諸根；四者、能趣向正道；五者、能荷重擔；六者、終無厭倦；七者、得於正命，利益有情；八者、舍離一切矯詐言論；九者、永離諂誑；十者、自性質直。善男子！菩薩成就此十種
【現代漢語翻譯】 現代漢語譯本 因此。
『如何菩薩能獲得無所畏懼？善男子！譬如獅子普遍觀察各個地方，從而獲得無所畏懼。菩薩也是如此，普遍能夠觀察所有有情眾生的世界，威儀清凈，從而獲得無所畏懼。
『如何菩薩如同**園林？譬如獅子天性無畏，能夠展現威勢遊走于各個園林。菩薩也是如此，天性寂靜，常常能夠遊戲于沒有阻礙的佛法之林。
『如何菩薩依止巖窟？善男子！譬如獅子依據山中的巖窟。菩薩也是如此，常常能夠安住在智慧的巖窟之中。
『如何菩薩能夠做到無所取？善男子！譬如獅子捨棄儲存積聚，從而做到無所取。菩薩也是如此，捨棄一切煩惱的重擔，永遠沒有執取。
『如何菩薩如同那獅子？天性勇猛，有強大的勢力，獨一無二，能夠摧毀敵人的軍隊。善男子！菩薩安坐在菩提道場（Bodhimanda，覺悟之地），獨一無二，力量能夠摧毀所有魔的軍隊。
『如何菩薩守護一切善法的苗稼？善男子！譬如獅子所之處靠近村莊，一切惡獸都不能損壞靠近那裡的苗稼。菩薩也是如此，所靠近的人間以及之處，一切外道（Tirthika，非佛教的修行者）的各種惡禽猛獸都不能損壞善法的苗稼。
『善男子！菩薩成就這十種法，就能像獅子一樣。
『再者，善男子！菩薩成就十種法，能夠很好地調伏自己。是哪十種呢？第一，菩提心（Bodhi-citta，覺悟之心）堅固；第二，所作所為能夠凈化菩提之心；第三，嚴密守護諸根（indriya，感覺器官）；第四，能夠趨向正道；第五，能夠承擔重大的責任；第六，始終沒有厭倦；第七，獲得正當的謀生方式，利益有情眾生；第八，捨棄一切虛偽欺詐的言論；第九，永遠遠離諂媚和欺騙；第十，自身性質正直。善男子！菩薩成就這十種
【English Translation】 English version Therefore.
'How does a Bodhisattva (菩薩, a being on the path to Buddhahood) attain fearlessness? Good man! Just as a lion surveys all places and attains fearlessness, so too does a Bodhisattva, universally observing all realms of sentient beings, with pure conduct, attaining fearlessness.'
'How is a Bodhisattva like a **garden? Just as a lion is naturally fearless, able to display its power roaming through gardens, so too is a Bodhisattva, naturally tranquil, constantly able to play in the unobstructed forest of Dharma (法, the teachings of the Buddha).'
'How does a Bodhisattva rely on a cave? Good man! Just as a lion relies on a mountain cave, so too does a Bodhisattva, constantly dwelling in the cave of wisdom.'
'How does a Bodhisattva attain non-attachment? Good man! Just as a lion abandons hoarding and accumulation, attaining non-attachment, so too does a Bodhisattva, abandoning all burdens of afflictions, forever without attachment.'
'How is a Bodhisattva like that lion? Naturally courageous, with great power, unique and unparalleled, able to destroy enemy armies. Good man! A Bodhisattva seated at the Bodhimanda (菩提道場, the place of enlightenment), unique and unparalleled, with the power to crush all the armies of Mara (魔, the demon who tempts beings away from enlightenment).'
'How does a Bodhisattva protect the seedlings of all good Dharmas? Good man! Just as a lion's dwelling place is near a village, no evil beasts can damage the seedlings near it, so too is a Bodhisattva, near human realms and dwelling places, no externalist (Tirthika, 外道, non-Buddhist practitioners) or evil beasts can damage the seedlings of good Dharmas.'
'Good man! A Bodhisattva who accomplishes these ten Dharmas becomes like a lion.'
'Furthermore, good man! A Bodhisattva who accomplishes ten Dharmas is able to skillfully subdue. What are the ten? First, a firm Bodhi-citta (菩提心, the mind of enlightenment); second, actions that purify the mind of Bodhi; third, closely guarding the indriya (諸根, sense faculties); fourth, able to proceed towards the right path; fifth, able to bear heavy burdens; sixth, never weary; seventh, obtaining right livelihood, benefiting sentient beings; eighth, abandoning all deceitful and fraudulent speech; ninth, forever free from flattery and deception; tenth, naturally upright. Good man! A Bodhisattva who accomplishes these ten'
法，能善調伏。
「複次，善男子！菩薩成就十種法，得自性寂靜。何等為十？一者、得瑜伽師；二者、多習空性；三者、開發聖道，離一切纏無有障礙；四者、順如來教，修行無違；五者、隨順諸法平等理趣，通達實相，游止世間，心常下劣如旃荼羅子；六者、於一切時常能起于乞丐之想，遠離我慢、憍醉、放逸；七者、于佛法中無有疑惑，于佛正智現前能證；八者、於一切法無有猶豫，以自內證知法性故；九者、不由他悟，自見道故；十者、為世福田，向菩提故。善男子！菩薩成就此十種法，得自性寂靜。
「複次，善男子！菩薩成就十種法，得如蓮花。何等為十？一者、無所染著；二者、不為少分罪垢所染；三者、得妙戒香；四者、常得清凈；五者、面門微笑；六者、得不粗獷；七者、能現吉祥；八者、開發覺悟；九者、成熟覺悟；十者、為他攝取。
「云何菩薩無所染著？善男子！譬如蓮花從水出現無所染著。何以故？由彼蓮花性清凈故。菩薩如是，雖從生死水中出現，既出現已，無所染著。何以故？菩薩能證方便般若法自性故，由菩薩善巧處生死中，不為生死過患染著，以方便般若能攝彼故。
「云何菩薩不為少分罪垢所染？善男子！譬如蓮花不為少分水所染污。菩薩如是，不為
【現代漢語翻譯】 現代漢語譯本：法，能夠很好地調伏（煩惱）。
『再者，善男子！菩薩成就十種法，得到自性寂靜。是哪十種呢？第一，得到瑜伽師（Yogācāra，修行瑜伽的導師）；第二，多次修習空性（Śūnyatā，一切事物無自性的道理）；第三，開發聖道（āryamārga，通往解脫的道路），遠離一切煩惱纏縛，沒有任何障礙；第四，順從如來（Tathāgata，佛的稱號）的教導，修行沒有違背；第五，隨順諸法平等的理趣，通達實相（tattvasya，事物真實的性質），游止世間，內心常常謙下，如同旃荼羅子（Caṇḍāla，印度種姓制度下的賤民之子）；第六，在一切時候常常能夠生起乞丐的想法，遠離我慢、驕醉、放逸；第七，對於佛法（Buddhadharma，佛教的教義）中沒有疑惑，對於佛的正智（samyak-jñāna，正確的智慧）現前能夠證悟；第八，對於一切法沒有猶豫，因為自己內心證悟而知曉法性（dharmatā，法的本性）；第九，不依靠他人開悟，自己見到道路；第十，成為世間的福田，趣向菩提（bodhi，覺悟）。善男子！菩薩成就這十種法，得到自性寂靜。
『再者，善男子！菩薩成就十種法，如同蓮花一般。是哪十種呢？第一，沒有染著；第二，不被少許罪惡染污；第三，得到妙戒香（śīla-gandha，持戒的功德如同香氣）；第四，常常得到清凈；第五，面帶微笑；第六，不粗暴；第七，能夠顯現吉祥；第八，開發覺悟；第九，成熟覺悟；第十，為他人所攝取。
『怎樣是菩薩沒有染著呢？善男子！譬如蓮花從水中出現，沒有染著。為什麼呢？因為那蓮花的本性清凈的緣故。菩薩也是這樣，雖然從生死（saṃsāra，輪迴）的水中出現，既然出現以後，沒有染著。為什麼呢？菩薩能夠證悟方便般若（upāya-prajñā，善巧方便的智慧）法的自性，因為菩薩善於安住于生死之中，不被生死的過患染著，因為方便般若能夠攝持他的緣故。
『怎樣是菩薩不被少許罪惡染污呢？善男子！譬如蓮花不被少許水所染污。菩薩也是這樣，不被
【English Translation】 English version: The Dharma, capable of skillfully subduing (afflictions).
『Furthermore, noble son! A Bodhisattva, accomplishing ten dharmas, attains self-nature tranquility. What are the ten? First, obtaining a Yogācāra (a teacher who practices Yoga); second, frequently practicing emptiness (Śūnyatā, the principle that all things are without inherent existence); third, developing the noble path (āryamārga, the path to liberation), free from all entanglements and without any obstacles; fourth, following the teachings of the Tathāgata (the title of a Buddha), practicing without contradiction; fifth, according with the principle of equality of all dharmas, understanding the true nature (tattvasya, the true nature of things), abiding in the world, with a mind that is always humble, like a child of a Caṇḍāla (a person of the lowest caste in the Indian caste system); sixth, at all times, constantly able to generate the thought of a beggar, staying away from pride, arrogance, intoxication, and negligence; seventh, having no doubts about the Buddhadharma (the teachings of Buddhism), able to directly realize the Buddha's correct wisdom (samyak-jñāna, correct wisdom) in the present moment; eighth, having no hesitation about all dharmas, because one knows the nature of Dharma (dharmatā, the nature of Dharma) through one's own inner realization; ninth, not enlightened by others, but seeing the path oneself; tenth, becoming a field of merit for the world, heading towards Bodhi (bodhi, enlightenment). Noble son! A Bodhisattva, accomplishing these ten dharmas, attains self-nature tranquility.』
『Furthermore, noble son! A Bodhisattva, accomplishing ten dharmas, is like a lotus flower. What are the ten? First, without attachment; second, not defiled by even a small amount of sin; third, obtaining the wonderful fragrance of precepts (śīla-gandha, the merit of upholding precepts is like a fragrance); fourth, constantly obtaining purity; fifth, having a smiling face; sixth, not being coarse; seventh, able to manifest auspiciousness; eighth, developing awakening; ninth, maturing awakening; tenth, being embraced by others.』
『How is it that a Bodhisattva is without attachment? Noble son! For example, a lotus flower emerges from the water without attachment. Why? Because that lotus flower's nature is pure. A Bodhisattva is like this, although emerging from the water of Samsara (saṃsāra, the cycle of rebirth), once emerged, is without attachment. Why? Because the Bodhisattva is able to realize the self-nature of the Dharma of skillful means and wisdom (upāya-prajñā, wisdom of skillful means), because the Bodhisattva is skilled at abiding in Samsara, and is not defiled by the faults of Samsara, because skillful means and wisdom are able to embrace him.』
『How is it that a Bodhisattva is not defiled by even a small amount of sin? Noble son! For example, a lotus flower is not defiled by even a small amount of water. A Bodhisattva is like this, not
少分罪垢所染。
「云何菩薩得妙戒香？善男子！如地方所若有能生蓮花之處，其香普遍彼彼地方。菩薩如是，遊行一切人間地方，戒香遍滿彼遊行處。
「云何菩薩常得清凈？善男子！如地方所生蓮花處，即為一切世間聚落諸婆羅門、剎帝利等悉皆以彼為清凈處。菩薩如是，所生之處，寂靜清凈故，常為諸佛護持憶念，及諸菩薩之所稱歎，又為天、龍、藥叉、健達縛、阿素洛、緊捺洛、莫呼洛伽、人非人等皆往趣之。
「云何菩薩面門微笑？善男子！譬如蓮花周遍開敷，一切有情若有見者，心皆悅樂。菩薩如是，於一切時和顏微笑，離於顰蹙，諸根清凈。
「云何菩薩得不粗獷？善男子！譬如蓮花其性柔軟而不粗獷。菩薩如是，性恒柔軟，語無粗獷又無矯詐。
「云何菩薩能現吉祥？善男子！譬如有人若覺、若夢乃至於一牟呼栗多，若見蓮花以為吉祥、瑞應之相，稱揚讚歎。菩薩如是，於一切時，若有見者為善吉祥，稱揚讚歎，為大利益，乃至能得一切智故。
「云何菩薩開發覺悟？善男子！譬如蓮花敷榮之時名為開發。菩薩如是，若得般若菩提分花開敷之時，說名覺悟。
「云何菩薩成熟覺悟？善男子！譬如蓮花成熟之時，若有見者，能令眼根增上悅樂；若有嗅者，
【現代漢語翻譯】 現代漢語譯本 少許的罪業和污垢所沾染。
『什麼樣的菩薩能獲得美妙的戒香？善男子！比如某個地方如果能生長蓮花，它的香氣就會遍佈那個地方。菩薩也是這樣，在一切人間的地方，戒香遍滿那個地方。』
『什麼樣的菩薩能常得清凈？善男子！比如某個地方生長蓮花，就會成為一切世間的聚落，諸如婆羅門（Brahman，印度教僧侶）、剎帝利（Kshatriya，古印度武士階層）等都認為那個地方是清凈之處。菩薩也是這樣，所出生的地方，因為寂靜清凈的緣故，常常被諸佛護持憶念，以及被諸菩薩所稱讚，又被天（Deva，天神）、龍（Naga，蛇神）、藥叉（Yaksa，夜叉，一種守護神）、健達縛（Gandharva，乾闥婆，天上的樂神）、阿素洛（Asura，阿修羅，一種好戰的神）、緊捺洛（Kinnara，緊那羅，一種半人半鳥的神）、莫呼洛伽（Mahoraga，摩睺羅伽，一種大蟒神）、人非人等都前往親近。』
『什麼樣的菩薩面門常帶微笑？善男子！譬如蓮花周遍開放，一切有情眾生如果見到，心中都會感到喜悅快樂。菩薩也是這樣，在任何時候都和顏微笑，沒有皺眉不悅的樣子，諸根清凈。』
『什麼樣的菩薩不會粗獷？善男子！譬如蓮花的性質是柔軟而不粗獷的。菩薩也是這樣，本性恒常柔軟，言語沒有粗獷之處，也沒有虛偽欺詐。』
『什麼樣的菩薩能夠顯現吉祥？善男子！譬如有人無論是醒著還是做夢，乃至僅僅在一個牟呼栗多（Muhurta，古印度時間單位，約48分鐘）的時間裡，如果見到蓮花，就認為是吉祥、瑞應的象徵，稱揚讚歎。菩薩也是這樣，在任何時候，如果有人見到，就認為是善良吉祥的象徵，稱揚讚歎，認為能帶來大利益，乃至能夠獲得一切智慧。』
『什麼樣的菩薩能夠開發覺悟？善男子！譬如蓮花開放繁榮的時候，就叫做開發。菩薩也是這樣，如果得到般若（Prajna，智慧）菩提（Bodhi，覺悟）分的花朵開放的時候，就叫做覺悟。』
『什麼樣的菩薩能夠成熟覺悟？善男子！譬如蓮花成熟的時候，如果有人見到，能夠讓眼根更加喜悅快樂；如果有人嗅到，
【English Translation】 English version Defiled by a small amount of sin and impurity.
'How does a Bodhisattva obtain wonderful precepts and fragrance? Good man! For example, if there is a place where lotuses can grow, its fragrance pervades that place. The Bodhisattva is like this: in all human places, the fragrance of precepts fills that place.'
'How does a Bodhisattva always attain purity? Good man! For example, a place where lotuses grow becomes a pure place for all the world's settlements, such as Brahmins (Brahman, Hindu priests), Kshatriyas (Kshatriya, ancient Indian warrior class), and others. The Bodhisattva is like this: the place where he is born, because of its tranquility and purity, is constantly protected and remembered by all the Buddhas, praised by all the Bodhisattvas, and frequented by Devas (Deva, gods), Nagas (Naga, serpent deities), Yakshas (Yaksa, guardian deities), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, warlike deities), Kinnaras (Kinnara, half-human, half-bird deities), Mahoragas (Mahoraga, great serpent deities), humans, and non-humans.'
'How does a Bodhisattva always have a smiling face? Good man! For example, when lotuses bloom fully, all sentient beings who see them feel joy and happiness in their hearts. The Bodhisattva is like this: at all times, he has a kind and smiling face, without frowning or displeasure, and his senses are pure.'
'How is a Bodhisattva not coarse? Good man! For example, the nature of a lotus is soft and not coarse. The Bodhisattva is like this: his nature is always soft, his speech is not coarse, and he has no hypocrisy or deceit.'
'How can a Bodhisattva manifest auspiciousness? Good man! For example, whether someone is awake or dreaming, even for just one Muhurta (Muhurta, an ancient Indian unit of time, approximately 48 minutes), if they see a lotus, they consider it a symbol of auspiciousness and good omen, and they praise and extol it. The Bodhisattva is like this: at all times, if someone sees him, they consider him a symbol of goodness and auspiciousness, and they praise and extol him, considering it to bring great benefit, even to the point of attaining all wisdom.'
'How does a Bodhisattva develop awakening? Good man! For example, when a lotus blooms and flourishes, it is called development. The Bodhisattva is like this: when the flowers of Prajna (Prajna, wisdom) and Bodhi (Bodhi, enlightenment) bloom, it is called awakening.'
'How does a Bodhisattva mature in awakening? Good man! For example, when a lotus matures, if someone sees it, it can make their eyes more joyful and happy; if someone smells it,
能令鼻根增上悅樂；若有觸者，能令身根增上悅樂；若歡喜者，能令意根增上悅樂。菩薩如是，若得般若光明成就，能令見者眼根清凈，能令聞者耳根清凈，能令觸時及供養者身根清凈，能令稱揚讚歎功德、思惟之者意根清凈。
「云何菩薩為他攝取？善男子！譬如蓮花開敷之時，能令一切人及非人之所攝取。菩薩如是，所生之處為一切佛及諸菩薩、釋、梵、護世之所攝取。
「善男子！菩薩成就此十種法，得如蓮花。
佛說寶雨經卷第五 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第六
唐天竺三藏達摩流支譯
「複次，善男子！菩薩成就十種法，得廣大心。何等為十？一者、我當積集一切平等諸波羅蜜多，是名發起廣大之心；二者、我當圓滿一切佛法，是名發起廣大之心；三者、我當調伏一切有情，是名發起廣大之心；四者、我當坐于菩提道場，于阿耨多羅三藐三菩提而現等覺，是名發起廣大之心；五者、現等覺已，轉於法輪，若諸沙門、婆羅門，及天、魔、梵、世間人等，一切無能同我轉者，是名發起廣大之心；六者、我為利益一切有情，往于無量無邊諸世界中，為彼彼有情作利益事，是名發起廣大之心；七者、我當積集般若以為船筏，度生
【現代漢語翻譯】 現代漢語譯本：能使鼻根更加愉悅快樂；如果有接觸，能使身根更加愉悅快樂；如果心生歡喜，能使意根更加愉悅快樂。菩薩也是這樣，如果獲得般若（prajna，智慧）光明成就，能使見到的人眼根清凈，能使聽到的人耳根清凈，能使接觸和供養的人身根清凈，能使稱揚讚歎功德、思惟的人意根清凈。
『菩薩如何為他人攝取？善男子！譬如蓮花開放的時候，能使一切人和非人所攝取。菩薩也是這樣，所出生的地方為一切佛和諸菩薩、釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、護世（Lokapāla，四大天王）所攝取。』
『善男子！菩薩成就這十種法，就能像蓮花一樣。』
佛說寶雨經卷第五 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第六
唐天竺三藏達摩流支譯
『再者，善男子！菩薩成就十種法，就能得到廣大的心。是哪十種呢？第一，我應當積聚一切平等的諸波羅蜜多（pāramitā，到彼岸），這叫做發起廣大的心；第二，我應當圓滿一切佛法，這叫做發起廣大的心；第三，我應當調伏一切有情，這叫做發起廣大的心；第四，我應當坐在菩提道場，對於阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）而顯現等覺，這叫做發起廣大的心；第五，顯現等覺以後，轉動法輪，無論是沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司），以及天（deva，天人）、魔（māra，魔羅）、梵（brahmā，大梵天）、世間人等，一切都不能像我一樣轉動，這叫做發起廣大的心；第六，我爲了利益一切有情，前往無量無邊的諸世界中，為那些有情做利益的事情，這叫做發起廣大的心；第七，我應當積聚般若（prajna，智慧）作為船筏，度過生死之海』
【English Translation】 English version: It can increase pleasure in the nose sense organ; if there is contact, it can increase pleasure in the body sense organ; if there is joy, it can increase pleasure in the mind sense organ. Bodhisattvas are like this: if they attain the accomplishment of prajna (prajna, wisdom) light, they can purify the eye sense organ of those who see them, purify the ear sense organ of those who hear them, purify the body sense organ of those who touch and make offerings to them, and purify the mind sense organ of those who praise their merits and contemplate them.
'How does a Bodhisattva gather others? Good man! Just as when a lotus flower blooms, it can gather all humans and non-humans. Bodhisattvas are like this: the place where they are born is gathered by all Buddhas and Bodhisattvas, Śakra (Śakra, lord of gods), Brahmā (Brahmā, the creator), and Lokapāla (Lokapāla, the four heavenly kings).'
'Good man! Bodhisattvas who accomplish these ten dharmas are like lotus flowers.'
The Fifth Volume of the Buddha Speaks of the Precious Rain Sutra Taisho Tripitaka Volume 16, No. 0660, The Buddha Speaks of the Precious Rain Sutra
The Sixth Volume of the Buddha Speaks of the Precious Rain Sutra
Translated by Dharma Ruci of the Tang Dynasty from India
'Furthermore, good man! Bodhisattvas who accomplish ten dharmas attain a vast mind. What are the ten? First, I shall accumulate all equal pāramitās (pāramitā, perfections), this is called generating a vast mind; second, I shall perfect all Buddha-dharmas, this is called generating a vast mind; third, I shall tame all sentient beings, this is called generating a vast mind; fourth, I shall sit at the Bodhi-mandala, and manifest perfect enlightenment in anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), this is called generating a vast mind; fifth, having manifested perfect enlightenment, I shall turn the Dharma wheel, and no śrāmaṇa (śrāmaṇa, renunciate), brāhmaṇa (brāhmaṇa, priest), deva (deva, god), māra (māra, demon), Brahmā (Brahmā, the creator), or people in the world can turn it like I do, this is called generating a vast mind; sixth, for the benefit of all sentient beings, I shall go to immeasurable and boundless worlds and do beneficial things for those sentient beings, this is called generating a vast mind; seventh, I shall accumulate prajna (prajna, wisdom) as a raft to cross the sea of birth and death.'
死海中一切有情令至彼岸，是名發起廣大之心；八者、見諸有情無主無歸、無救無護、無有處所，我當爲彼而作眷屬，與彼有情為救護等，是名發起廣大之心；九者、於一切佛最勝事業，我當示現能作；諸佛最勝事業佛師子吼，我當能作大師子吼；佛所遊戲，我當遊戲；大龍觀察，我當觀察；我所得者，令諸天、魔、梵、世、沙門、婆羅門、一切世間天、人、阿素洛等皆當得之，是名發起廣大之心；十者、佛大威德調伏有情，我當調伏，不為粗惡行、不為無利苦行、不為下劣行，是名發起廣大之心。善男子！菩薩成就此十種法，得廣大心。
「複次，善男子！菩薩成就十種法，得清凈心。何等為十？一者、得圓滿意樂，以此意樂性不動故、常安住故、無虛偽故；二者、遠離不如理作意，謂我當作佛師子吼，終不發起聲聞作意，亦不發起緣覺作意，亦不發起少分作意；三者、永離一切塵垢，謂能除去諸煩惱塵；四者、永離身現矯詐，謂能遠離一切矯詐威儀異相；五者、永離語言矯詐，終不示現不真實語；六者、永離心業矯詐，謂身無所著故、語言知足故、心無悕求故；七者、報恩，于少分恩常不忘失，況有多恩而不念報；八者、知恩，于有恩者，必無隱諱，亦不輕賤；見彼有德，踴躍歡喜，稱揚讚歎，除彼世間無
【現代漢語翻譯】 現代漢語譯本：使死海中一切有情眾生都到達彼岸（Nirvana，涅槃），這叫做發起廣大之心；第八，見到所有有情眾生沒有主人、沒有歸宿、沒有救助、沒有保護、沒有處所，我應當爲了他們而成為眷屬，給這些有情眾生提供救助等等，這叫做發起廣大之心；第九，對於一切佛最殊勝的事業，我應當示現自己能夠做到；諸佛最殊勝的事業是佛的獅子吼，我應當能夠發出大師子吼；佛所遊戲之處，我應當也能遊戲；大龍的觀察，我應當也能觀察；我所得到的，要讓諸天（Devas，天神）、魔（Maras，惡魔）、梵天（Brahma，創造神）、世間、沙門（Shramanas，出家修行者）、婆羅門（Brahmanas，祭司）、一切世間的天人、阿修羅（Asuras，非天）等都能得到，這叫做發起廣大之心；第十，佛以大威德調伏有情眾生，我應當也能調伏，不做粗暴惡劣的行為，不做沒有利益的苦行，不做下賤卑劣的行為，這叫做發起廣大之心。善男子！菩薩成就這十種法，就能得到廣大之心。
『再者，善男子！菩薩成就十種法，就能得到清凈之心。是哪十種呢？第一，得到圓滿的意樂（Chanda，意願），因為這種意樂的性質不動搖、常安住、沒有虛假；第二，遠離不如理的作意（Manasikara，思考），想著我應當能發出佛的獅子吼，最終不發起聲聞（Shravakas，聲聞乘修行者）的作意，也不發起緣覺（Pratyekabuddhas，緣覺乘修行者）的作意，也不發起少分的作意；第三，永遠離開一切塵垢，指的是能夠除去各種煩惱塵埃；第四，永遠離開身體上表現出的虛假，指的是能夠遠離一切虛假的威儀和奇異的表象；第五，永遠離開語言上的虛假，最終不示現不真實的話語；第六，永遠離開心業上的虛假，指的是身體上沒有執著，語言上知足，心裡沒有貪求；第七，報恩，對於少分的恩情常常不忘記，更何況是多的恩情而不念著報答；第八，知恩，對於有恩的人，必定沒有隱瞞，也不輕視賤待；見到他們有德行，就踴躍歡喜，稱揚讚歎，除去他們世間的無
【English Translation】 English version: To lead all sentient beings in the sea of death to the other shore (Nirvana), this is called generating a vast mind; eighth, seeing that all sentient beings have no master, no refuge, no salvation, no protection, no place to go, I should become a relative for them, providing these sentient beings with salvation and so on, this is called generating a vast mind; ninth, regarding all the most supreme deeds of the Buddhas, I should demonstrate that I am capable of doing them; the most supreme deed of the Buddhas is the Buddha's lion's roar, I should be able to utter a great lion's roar; where the Buddha plays, I should also be able to play; the observation of the great dragon, I should also be able to observe; what I have obtained, I should let the Devas (gods), Maras (demons), Brahma (creator god), the world, Shramanas (ascetics), Brahmanas (priests), all the gods and humans, Asuras (demigods), etc. in the world obtain it, this is called generating a vast mind; tenth, the Buddha subdues sentient beings with great power and virtue, I should also be able to subdue them, not doing rough and evil deeds, not doing unprofitable ascetic practices, not doing inferior and base deeds, this is called generating a vast mind. Good man! A Bodhisattva who accomplishes these ten kinds of dharmas obtains a vast mind.
'Furthermore, good man! A Bodhisattva who accomplishes ten kinds of dharmas obtains a pure mind. What are the ten? First, obtaining complete satisfaction and joy (Chanda), because the nature of this joy is unwavering, constantly abiding, and without falsehood; second, staying away from irrational thinking (Manasikara), thinking that I should be able to utter the Buddha's lion's roar, and ultimately not generating the intention of a Shravaka (listener), nor generating the intention of a Pratyekabuddha (solitary Buddha), nor generating a partial intention; third, forever leaving all defilements, which means being able to remove all the dust of afflictions; fourth, forever leaving the falsehood manifested in the body, which means being able to stay away from all false demeanor and strange appearances; fifth, forever leaving the falsehood in speech, ultimately not showing untrue words; sixth, forever leaving the falsehood in mental karma, which means that the body has no attachment, the speech is content, and the mind has no greed; seventh, repaying kindness, never forgetting even a small favor, let alone not thinking of repaying a great favor; eighth, knowing kindness, towards those who have been kind, there is certainly no concealment, nor is there any contempt or belittling; seeing their virtue, one rejoices and praises them, removing their worldly lack of'
慚愧者；九者、如言而作，謂諸菩薩示現美言，稱心相應；心常寂靜，不懷怨結；尊重於他，不生輕慢；實言而說，無有矯詐；不為慳吝、嫉妒、諂誑之所隨逐；菩薩終不令他鬥戰，亦非展轉破壞於他；說真實義、隨利益事而皆與之；十者、于如來教中永離誹謗，謂此菩薩發阿耨多羅三藐三菩提心已，剃除鬚髮，覆袈裟衣，于如來教中正信出家，非因王力逼令出家，不為盜賊抑令出家，不為負債方便出家，不為驚怖而求出家，非怖不活邪命出家，希求正法以信出家。菩薩常為求善知識，親近承事，聽聞正法，聞已修行。又復菩薩不為我慢之所掩蔽，離我慢故；又不顛倒取，以無顛倒領受性故；證通達道，得通達故；證於法性，得法性故。證法性已，決定能得阿耨多羅三藐三菩提。是名菩薩于佛教中離諸誹謗。善男子！菩薩成就此十種法，得清凈心。
「複次，善男子！菩薩成就十種法，得無猶豫心。何等為十？一者、深信如來身業秘密；二者、深信如來語業秘密；三者、深信如來意業秘密；四者、深信菩薩積集；五者、深信菩提；六者、能信如來出現；七者、能信演說一乘實相；八者、能信宣說種種實相；九者、能信如來言音深遠；十者、深信如來知有情意，樂而調伏之。
「云何菩薩深信如來身業秘密
【現代漢語翻譯】 現代漢語譯本 慚愧者：第九，如所說而行，意指諸菩薩示現美善的言語，與人心意相應；內心常保寂靜，不懷有怨恨和糾結；尊重他人，不生起輕視和傲慢；說真實的話語，沒有虛假和欺騙；不被慳吝、嫉妒、諂媚、欺騙所左右；菩薩始終不會使他人爭鬥，也不會輾轉破壞他人；宣說真實的意義，對於利益的事情都給予幫助；第十，對於如來的教法永遠遠離誹謗，意指這位菩薩發起阿耨多羅三藐三菩提心（無上正等正覺之心）之後，剃除鬚髮，披上袈裟，在如來的教法中以正信出家，不是因為王權勢力逼迫而出家，不是因為盜賊脅迫而出家，不是爲了逃避債務而方便出家，不是因為驚恐害怕而尋求出家，不是爲了茍且偷生而以不正當的手段出家，而是爲了希求正法而以信心出家。菩薩常常爲了尋求善知識，親近承事，聽聞正法，聽聞之後就修行。而且菩薩不被我慢之心所矇蔽，因為遠離了我慢；也不顛倒地理解，因為沒有顛倒的領受能力；證悟通達的道路，因為得到了通達；證悟法性，因為得到了法性。證悟法性之後，必定能夠得到阿訇多羅三藐三菩提（無上正等正覺）。這叫做菩薩在佛教中遠離各種誹謗。善男子！菩薩成就這十種法，就能得到清凈的心。
『再者，善男子！菩薩成就十種法，就能得到沒有猶豫的心。是哪十種呢？第一，深信如來的身業秘密；第二，深信如來的語業秘密；第三，深信如來的意業秘密；第四，深信菩薩的積集；第五，深信菩提（覺悟）；第六，能夠相信如來的出現；第七，能夠相信演說一乘實相；第八，能夠相信宣說種種實相；第九，能夠相信如來的言語音聲深遠；第十，深信如來了解有情眾生的心意，喜歡用適合的方式來調伏他們。
『什麼是菩薩深信如來的身業秘密呢？』
【English Translation】 English version The ashamed one: Ninth, acting as spoken, meaning that the Bodhisattvas manifest beautiful words, corresponding to people's minds; their hearts are always tranquil, without harboring resentment or knots; they respect others, without giving rise to contempt or arrogance; they speak truthfully, without falsehood or deception; they are not swayed by stinginess, jealousy, flattery, or deceit; Bodhisattvas never cause others to fight, nor do they destroy others in turn; they proclaim the true meaning and provide assistance with beneficial matters; Tenth, they are forever free from slander against the teachings of the Tathagata (Thus Come One), meaning that after this Bodhisattva has generated the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), they shave their heads and beards, don the kasaya (monk's robe), and leave home with genuine faith in the teachings of the Tathagata, not because they are forced by royal power, not because they are coerced by thieves, not as a convenient way to escape debt, not seeking to leave home out of fear, not seeking a livelihood through improper means, but leaving home with faith in order to seek the true Dharma. Bodhisattvas constantly seek good teachers, draw near to and serve them, listen to the true Dharma, and practice it after hearing it. Moreover, Bodhisattvas are not obscured by arrogance, because they are free from arrogance; they do not grasp things in a distorted way, because they have the ability to receive without distortion; they realize the path of thorough understanding, because they have attained thorough understanding; they realize the nature of Dharma, because they have attained the nature of Dharma. Having realized the nature of Dharma, they will certainly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This is called a Bodhisattva being free from all slander in Buddhism. Good man! A Bodhisattva who accomplishes these ten dharmas obtains a pure mind.
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas obtains a mind without hesitation. What are the ten? First, deep faith in the secret of the Tathagata's (Thus Come One) body karma; second, deep faith in the secret of the Tathagata's (Thus Come One) speech karma; third, deep faith in the secret of the Tathagata's (Thus Come One) mind karma; fourth, deep faith in the accumulation of Bodhisattvas; fifth, deep faith in Bodhi (enlightenment); sixth, being able to believe in the appearance of the Tathagata (Thus Come One); seventh, being able to believe in the exposition of the one vehicle of true reality; eighth, being able to believe in the proclamation of various true realities; ninth, being able to believe that the Tathagata's (Thus Come One) words and sounds are profound and far-reaching; tenth, deep faith that the Tathagata (Thus Come One) knows the minds of sentient beings and tames them with suitable methods.
『What is it that a Bodhisattva deeply believes in the secret of the Tathagata's (Thus Come One) body karma?』
？善男子！謂諸菩薩若聞如來法身之性、寂靜身性、無等身性、無量身性、不共身性、金剛身性，作是思惟：『此為真實，非是虛誑。』謂此菩薩于彼法中心無猶豫，是名菩薩深信如來身業秘密。
「云何菩薩深信如來語業秘密？謂諸菩薩聞于如來為諸有情現前授記、不現前授記、秘密記已，菩薩如是思惟：『如來言音終無虛誑，得無誤失！』由此因緣，語得真實。何以故？由如來永斷一切過患故、永斷一切諸塵垢故、永斷一切諸熱惱故、永無一切諸煩惱故，能得自在，皎潔澄清，無諸穢濁。若如來之言有虛誑、誤犯，無容是處，惟此真實，非為虛誑。菩薩於此法中得無猶豫，是名菩薩深信如來語業秘密。
「云何菩薩深信如來意業秘密？若諸菩薩聞于如來意之秘密，謂如來所有意樂、法義依止於心，依心而住，一切菩薩聲聞、緣覺，及諸有情無能知者，惟除如來之所加持。何以故？如來甚深難可度量，超過計度及計度所行，廣大無量，猶若虛空，超越一切虛妄計者所有境界。菩薩如是正思惟：『此是真實，非為虛誑！』于彼法中得無猶豫，是名菩薩深信如來意業秘密。
「云何深信菩薩積集？謂聞諸菩薩現前利益一切有情，是諸有情所作之事皆能作之，終無疲倦，亦不驚怖。復能荷負大愿重擔，
【現代漢語翻譯】 現代漢語譯本：『善男子！』如果諸位菩薩聽聞如來的法身之性、寂靜身性、無等身性、無量身性、不共身性、金剛身性，這樣思惟：『這是真實的，不是虛假的。』如果這位菩薩對於這些法義心中沒有猶豫，這就叫做菩薩深信如來身業的秘密。
『菩薩如何深信如來語業的秘密呢？』如果諸位菩薩聽聞如來為有情眾生現前授記、不現前授記、秘密授記之後，菩薩這樣思惟：『如來的言語絕對沒有虛假，不會有錯誤！』因為這個緣故，語言才能夠真實。為什麼呢？因為如來永遠斷除了一切過患，永遠斷除了一切塵垢，永遠斷除了一切熱惱，永遠沒有一切煩惱，所以能夠得到自在，皎潔澄清，沒有污穢。如果如來的言語有虛假、錯誤，這是不可能的，只有真實，沒有虛假。菩薩對於這些法義沒有猶豫，這就叫做菩薩深信如來語業的秘密。
『菩薩如何深信如來意業的秘密呢？』如果諸位菩薩聽聞如來意念的秘密，也就是如來所有的意樂、法義都依止於心，依心而住，一切菩薩、聲聞（Sravaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法而得道的修行者），以及所有有情眾生都無法知曉，只有如來的加持才能知曉。為什麼呢？如來非常深奧，難以衡量，超過了計度和計度所能達到的範圍，廣大無量，就像虛空一樣，超越了一切虛妄計度的境界。菩薩這樣正確地思惟：『這是真實的，不是虛假的！』對於這些法義沒有猶豫，這就叫做菩薩深信如來意業的秘密。
『如何深信菩薩的積聚呢？』就是聽聞諸位菩薩現前利益一切有情眾生，這些有情眾生所要做的事情，菩薩都能夠做到，永遠不會疲倦，也不會驚慌。並且能夠承擔起大愿的重擔。
【English Translation】 English version: 'Good man! If the Bodhisattvas hear of the Dharma-body nature of the Tathagata (如來，another name for Buddha), the nature of the peaceful body, the nature of the unequaled body, the nature of the immeasurable body, the nature of the unique body, the nature of the diamond body, and think thus: 'This is true, not false.' If this Bodhisattva has no hesitation in his mind about these Dharmas, this is called the Bodhisattva's deep faith in the secret of the Tathagata's body karma.
'How does a Bodhisattva deeply believe in the secret of the Tathagata's speech karma?' If the Bodhisattvas hear the Tathagata giving predictions to sentient beings, both present and not present, and secret predictions, the Bodhisattva thinks thus: 'The Tathagata's words are never false and without error!' Because of this, speech becomes truthful. Why? Because the Tathagata has forever cut off all faults, forever cut off all defilements, forever cut off all torments, and forever has no afflictions, so he can attain freedom, be bright and clear, without any impurities. If the Tathagata's words were false or mistaken, there would be no such possibility; only truth exists, not falsehood. If the Bodhisattva has no hesitation in this Dharma, this is called the Bodhisattva's deep faith in the secret of the Tathagata's speech karma.
'How does a Bodhisattva deeply believe in the secret of the Tathagata's mind karma?' If the Bodhisattvas hear of the secret of the Tathagata's mind, that is, all the Tathagata's intentions and Dharma meanings rely on the mind, abide in the mind, and no Bodhisattva, Sravaka (聲聞，Disciples who attain enlightenment by listening to the Buddha's teachings), Pratyekabuddha (緣覺，One who attains enlightenment on their own), or sentient being can know it, except by the Tathagata's blessing. Why? The Tathagata is very deep and difficult to measure, exceeding calculation and the scope of calculation, vast and immeasurable, like space, surpassing the realm of all false calculators. The Bodhisattva thinks correctly thus: 'This is true, not false!' If he has no hesitation in this Dharma, this is called the Bodhisattva's deep faith in the secret of the Tathagata's mind karma.
'How to deeply believe in the accumulation of Bodhisattvas?' It is hearing that the Bodhisattvas presently benefit all sentient beings, and they can do all the things that these sentient beings need to do, without ever being tired or frightened. Moreover, they can bear the heavy burden of great vows.
有大勢力，勇猛堅固，遍能積集諸波羅蜜多，次第積集一切佛法，得無礙智、無邊智性、無等智性、不共智性、精進堅固、被甲堅固、誓願堅固、誓願不動、誓願不共，以為無上菩提因緣。是諸菩薩次第修習，令生增長，圓滿廣大。菩薩如是思惟：『此為真實，非是虛誑！』菩薩于彼諸法之中得無猶豫，是名菩薩能得深信積集。
「云何菩薩深信菩提及如來出現？謂諸菩薩如是思惟：『聞諸菩薩坐菩提道場已，無著、無礙、無障；得天眼智通、天耳智通、他心智通、宿住隨念智通、神境智通、漏盡智通；成就勝智，一一剎那了達三世，無著、無礙、無障。』由是因緣能遍觀察諸有情界。此類有情成就身惡行、成就語惡行、成就意惡行，受諸邪法，起于邪見，誹謗聖者，由是因緣身壞命終墮諸惡趣，生捺洛迦中。復能觀察如是有情，成就身善行、成就語善行、成就意善行，領受正法，起于正見，不謗聖者，以是因緣命終之後，生諸善趣，得生天中。菩薩如是能實觀察諸有情界善、不善業已，作是思惟：『我于往昔行菩薩行有如是愿：「若自覺悟，令他覺悟；我願既滿，意樂亦足！」惟此真實，非是虛妄。』菩薩能于彼法之中得無猶豫，由是菩薩能證菩提名為正覺。善男子！是名菩薩深信菩提及如來出現。
【現代漢語翻譯】 現代漢語譯本 具有強大的力量，勇猛而堅固，能夠普遍地積累各種波羅蜜多（Paramita，到彼岸），次第地積累一切佛法，獲得無礙智、無邊智性、無等智性、不共智性，精進堅固，披甲堅固，誓願堅固，誓願不動，誓願不共，以此作為無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的因緣。這些菩薩次第修習，使之生長，圓滿廣大。菩薩這樣思惟：『這是真實的，不是虛假的！』菩薩對於這些法不再猶豫，這叫做菩薩能夠獲得深信和積累。
『什麼是菩薩深信菩提和如來出現？』菩薩這樣思惟：『聽說諸菩薩坐在菩提道場之後，沒有執著、沒有障礙、沒有阻礙；獲得天眼智通、天耳智通、他心智通、宿住隨念智通、神境智通、漏盡智通；成就殊勝的智慧，每一個剎那都能了達過去、現在、未來三世，沒有執著、沒有障礙、沒有阻礙。』由於這個因緣，能夠普遍地觀察所有有情眾生。這類有情成就身惡行、成就語惡行、成就意惡行，接受各種邪法，產生邪見，誹謗聖者，由於這個因緣，身壞命終之後墮入各種惡趣，生於捺洛迦（Naraka，地獄）之中。又能觀察到這樣的有情，成就身善行、成就語善行、成就意善行，領受正法，產生正見，不誹謗聖者，因為這個因緣，命終之後，生於各種善趣，得以生於天界之中。菩薩這樣如實地觀察所有有情眾生的善業和不善業之後，這樣思惟：『我在過去行菩薩道時，有這樣的願望：「如果自己覺悟了，也要令他人覺悟；我的願望既然滿足，意樂也充足！」這才是真實的，不是虛假的。』菩薩能夠對於這些法不再猶豫，因此菩薩能夠證得菩提，名為正覺。善男子！這叫做菩薩深信菩提和如來出現。
【English Translation】 English version Having great power, courageous and firm, capable of universally accumulating all the Paramitas (Paramita, perfections), sequentially accumulating all the Buddha-dharmas, attaining unobstructed wisdom, boundless intelligence, unequaled intelligence, unique intelligence, diligent and firm, armored and firm, vow-firm, vow-immovable, vow-unique, using these as the causes and conditions for Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). These Bodhisattvas cultivate sequentially, causing them to grow, become complete and vast. The Bodhisattva thinks thus: 'This is real, not false!' The Bodhisattva has no hesitation in these dharmas, this is called the Bodhisattva being able to obtain deep faith and accumulation.
'What is the Bodhisattva's deep faith in Bodhi and the appearance of the Tathagata?' The Bodhisattva thinks thus: 'Having heard that the Bodhisattvas, having sat at the Bodhi-mandala (Bodhi tree place of enlightenment), are without attachment, without obstruction, without hindrance; attaining the divine eye wisdom, divine ear wisdom, knowledge of others' minds, knowledge of past lives, supernatural power wisdom, and the exhaustion of outflows wisdom; accomplishing supreme wisdom, understanding the three times in every instant, without attachment, without obstruction, without hindrance.' Because of this cause and condition, they can universally observe all sentient beings. Such sentient beings accomplish evil deeds of body, accomplish evil deeds of speech, accomplish evil deeds of mind, receive various evil dharmas, give rise to wrong views, slander the sages, and because of this cause and condition, after the body breaks and life ends, they fall into various evil destinies, being born in Naraka (hell). Again, they can observe such sentient beings who accomplish good deeds of body, accomplish good deeds of speech, accomplish good deeds of mind, receive the right dharma, give rise to right views, do not slander the sages, and because of this cause and condition, after death, they are born in various good destinies, attaining birth in the heavens. The Bodhisattva, having thus truly observed the good and evil karma of all sentient beings, thinks thus: 'In the past, when I practiced the Bodhisattva path, I had such a vow: "If I become enlightened, I will cause others to become enlightened; since my vow is fulfilled, my intention is also satisfied!" Only this is real, not false.' The Bodhisattva can have no hesitation in these dharmas, therefore the Bodhisattva can attain Bodhi, called Right Enlightenment. Good man! This is called the Bodhisattva's deep faith in Bodhi and the appearance of the Tathagata.
「云何菩薩深信演說一乘實相？謂諸菩薩如是思惟：『聞于如來一乘法已，唯此真實，非是虛妄，恒不變易。』何以故？由從一乘出諸乘故。善男子？譬如贍部洲中有諸小洲，雖各異名，然彼同依于贍部洲，由是說名一贍部洲。所說一乘亦復如是，由如來乘出現諸乘，而諸乘等雖有異名，然同依止如來乘故，說名一乘。菩薩能于彼正法中得無猶豫，是名菩薩深信演說一乘實相。
「云何菩薩能深信演說種種實相？謂諸菩薩如是思惟：『聞于如來素怛纜中宣說如是種種實相已，唯此真實，非為虛誑。』何以故？由諸如來能調伏故，隨諸有情種種勝解演說妙法。菩薩於此正法之中能無猶豫，是名菩薩能深信演說種種實相。
「云何菩薩得深信如來言音深遠？謂諸菩薩如是思惟：『聞于如來言音深遠已，唯此真實，非為虛誑。』何以故？以諸天子少福善根，尚得深遠美妙音聲，何況如來以于無量百千數劫積集妙行！由是菩薩于彼法中得無猶豫，是名菩薩深信如來言音深遠。
「云何菩薩得深信如來知有情意樂而調伏之？謂諸菩薩如是思惟：『聞于如來能知一切有情意樂、種種隨眠、種種勝解，一音說法皆令調伏，各隨意解，斷除疑惑，成熟有情。一一有情如是思惟：「各謂如來獨為我故，演說妙法。」如
【現代漢語翻譯】 現代漢語譯本 『什麼是菩薩深信並演說一乘實相？』 菩薩們這樣思維：『聽聞如來的一乘法后，唯有此法是真實的，不是虛假的，恒常不變易。』 為什麼呢？因為一切諸乘都從一乘而出。 善男子？譬如贍部洲（Jambudvipa，四大部洲之一）中有許多小洲，雖然各有不同的名稱，但它們都依存於贍部洲，因此被稱為一個贍部洲。 所說的一乘也是如此，由如來乘出現各種諸乘，而各種諸乘等雖然有不同的名稱，但都依止於如來乘，所以被稱為一乘。 菩薩能對這正法沒有猶豫，這叫做菩薩深信並演說一乘實相。
『什麼是菩薩能深信並演說種種實相？』 菩薩們這樣思維：『聽聞如來在素怛纜（Sutras，經）中宣說這樣的種種實相后，唯有此法是真實的，不是虛假的。』 為什麼呢？因為諸如來能夠調伏眾生，隨順各種有情的不同勝解而演說妙法。 菩薩對於這正法沒有猶豫，這叫做菩薩能深信並演說種種實相。
『什麼是菩薩能深信如來言音深遠？』 菩薩們這樣思維：『聽聞如來的言音深遠后，唯有此法是真實的，不是虛假的。』 為什麼呢？因為諸天子以少許的福德善根，尚且能得到深遠美妙的音聲，更何況如來在無量百千數劫中積集妙行！ 因此菩薩對於這法沒有猶豫，這叫做菩薩深信如來言音深遠。
『什麼是菩薩能深信如來知有情意樂而調伏之？』 菩薩們這樣思維：『聽聞如來能知一切有情的意樂、各種隨眠（anusaya，煩惱的潛在傾向）、各種勝解，用一種音聲說法，都能使他們得到調伏，各自隨順自己的理解，斷除疑惑，成熟有情。』 每一個有情都這樣思維：『各自認為如來是唯獨爲了我，才演說妙法。』
【English Translation】 English version 『How does a Bodhisattva deeply believe and expound the one vehicle's true nature?』 Bodhisattvas think in this way: 『Having heard the Tathagata's (如來，one who has thus gone) one vehicle teaching, only this is true, not false, and eternally unchangeable.』 Why? Because all vehicles emerge from the one vehicle. Good man? For example, in Jambudvipa (贍部洲，one of the four continents), there are many small islands, though each has a different name, they all rely on Jambudvipa, hence it is called one Jambudvipa. The one vehicle spoken of is also like this; various vehicles appear from the Tathagata's vehicle, and though these vehicles have different names, they all rely on the Tathagata's vehicle, hence it is called one vehicle. If a Bodhisattva can be without hesitation in this right Dharma, this is called a Bodhisattva deeply believing and expounding the one vehicle's true nature.
『How can a Bodhisattva deeply believe and expound various true natures?』 Bodhisattvas think in this way: 『Having heard the Tathagata expounding such various true natures in the Sutras (素怛纜，discourses), only this is true, not false.』 Why? Because the Tathagatas can tame and subdue beings, expounding the wonderful Dharma according to the various superior understandings of sentient beings. If a Bodhisattva can be without hesitation in this right Dharma, this is called a Bodhisattva deeply believing and expounding various true natures.
『How does a Bodhisattva deeply believe in the Tathagata's profound and far-reaching voice?』 Bodhisattvas think in this way: 『Having heard the Tathagata's profound and far-reaching voice, only this is true, not false.』 Why? Because even the devas (天子，gods) with little merit and good roots can obtain a profound and wonderful voice, how much more so the Tathagata, who has accumulated wonderful practices over countless hundreds of thousands of kalpas (劫，eons)! Therefore, if a Bodhisattva can be without hesitation in that Dharma, this is called a Bodhisattva deeply believing in the Tathagata's profound and far-reaching voice.
『How does a Bodhisattva deeply believe that the Tathagata knows sentient beings' inclinations and tames them accordingly?』 Bodhisattvas think in this way: 『Having heard that the Tathagata can know all sentient beings' inclinations, various anusaya (隨眠，latent tendencies of afflictions), and various superior understandings, and with one voice of Dharma, can tame them all, each according to their own understanding, cutting off doubts, and maturing sentient beings.』 Each sentient being thinks in this way: 『Each believes that the Tathagata is speaking the wonderful Dharma solely for my sake.』
來於此實無分別——我為能說、有情為所化。惟此真實，非為虛妄。』菩薩能于彼法之中得無猶豫，是名菩薩深信如來知有情意樂而調伏之。
「善男子！菩薩成就此十種法，心無猶豫。
「複次，善男子！菩薩成就十種法，得智如海。何等為十？一者、得如寶所；二者、甚深難度；三者、廣大無量；四者、隨順漸深；五者、不與煩惱死屍同住；六者、皆同一味；七者、容受駛流；八者、潮不過時；九者、與大有情為所依止；十者、無有窮盡。
「云何菩薩得如寶所？善男子！譬如大海有諸寶所，贍部洲人皆來取寶，終無窮盡。菩薩如是，有功德寶所，一切有情取功德寶亦無窮盡。
「云何菩薩甚深難度？善男子！譬如大海甚深難度。菩薩如是，成就智慧甚深大海，一切有情無能越度。
「云何菩薩廣大無量？善男子！譬如大海周遍廣大。菩薩如是，智慧之海廣大無邊。
「云何菩薩隨順漸深？善男子！譬如大海隨順向下，漸低漸深。菩薩如是，一切智海隨順法性，漸低漸深。
「云何菩薩不與煩惱死屍同住？善男子！譬如大海不宿死屍。何以故？以海性法爾故。菩薩如是，不與煩惱死屍丈夫同處而住。何以故？以菩薩法如是故。
「云何菩薩皆同一味？善男子！
【現代漢語翻譯】 現代漢語譯本： 『由此而來，實際上並沒有分別——我作為能說者，有情作為被教化者。只有這個是真實的，不是虛假的。』菩薩能夠在那樣的法中獲得毫無猶豫的信心，這叫做菩薩深刻地相信如來了解有情的心意和喜好而調伏他們。
『善男子！菩薩成就這十種法，內心就沒有猶豫。』
『再者，善男子！菩薩成就十種法，得到的智慧就像大海一樣。哪十種呢？一是，得到像寶藏一樣；二是，非常深奧難以度量；三是，廣大無量；四是，隨順逐漸深入；五是，不與煩惱的死屍同住；六是，都同一種味道；七是，能夠容納急速的水流；八是，潮汐不會錯過時辰；九是，成為廣大的有情所依靠的處所；十是，沒有窮盡。』
『怎樣是菩薩得到像寶藏一樣呢？善男子！譬如大海有各種寶藏，贍部洲（Jambudvipa）的人都來取寶，最終也不會窮盡。菩薩也是這樣，有功德的寶藏，一切有情來取功德的寶藏也不會窮盡。』
『怎樣是菩薩非常深奧難以度量呢？善男子！譬如大海非常深奧難以度量。菩薩也是這樣，成就智慧的深奧大海，一切有情都不能超越度過。』
『怎樣是菩薩廣大無量呢？善男子！譬如大海周遍廣大。菩薩也是這樣，智慧之海廣大無邊。』
『怎樣是菩薩隨順逐漸深入呢？善男子！譬如大海隨順向下，逐漸降低逐漸加深。菩薩也是這樣，一切智慧之海隨順法性，逐漸降低逐漸加深。』
『怎樣是菩薩不與煩惱的死屍同住呢？善男子！譬如大海不容留死屍。為什麼呢？因為大海的性質本來就是這樣的。菩薩也是這樣，不與煩惱的像死屍一樣的丈夫同處而住。為什麼呢？因為菩薩的法就是這樣的。』
『怎樣是菩薩都同一種味道呢？善男子！
【English Translation】 English version: 'Coming from this, there is actually no distinction—I am the speaker, sentient beings are those to be transformed. Only this is true, not false.' A Bodhisattva who can obtain unwavering faith in that Dharma is called a Bodhisattva who deeply believes that the Tathagata understands the intentions and inclinations of sentient beings and tames them.
'Good man! A Bodhisattva who accomplishes these ten dharmas has no hesitation in his mind.'
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas obtains wisdom like the sea. What are the ten? First, obtaining something like a treasure trove; second, being extremely profound and difficult to fathom; third, being vast and immeasurable; fourth, gradually deepening in accordance; fifth, not dwelling with corpses of afflictions; sixth, all being of the same taste; seventh, being able to accommodate swift currents; eighth, the tides not missing their time; ninth, being a refuge for great sentient beings; tenth, being without end.'
'How does a Bodhisattva obtain something like a treasure trove? Good man! For example, the great sea has various treasure troves, and the people of Jambudvipa (贍部洲) all come to take treasures, yet they are never exhausted. A Bodhisattva is like this, having a treasure trove of merit, and all sentient beings taking treasures of merit are also never exhausted.'
'How is a Bodhisattva extremely profound and difficult to fathom? Good man! For example, the great sea is extremely profound and difficult to fathom. A Bodhisattva is like this, accomplishing the profound sea of wisdom, which no sentient being can cross over.'
'How is a Bodhisattva vast and immeasurable? Good man! For example, the great sea is vast and all-encompassing. A Bodhisattva is like this, the sea of wisdom is vast and boundless.'
'How does a Bodhisattva gradually deepen in accordance? Good man! For example, the great sea gradually descends downwards, becoming lower and deeper. A Bodhisattva is like this, the sea of all wisdom gradually descends and deepens in accordance with the nature of Dharma.'
'How does a Bodhisattva not dwell with corpses of afflictions? Good man! For example, the great sea does not harbor corpses. Why? Because the nature of the sea is such. A Bodhisattva is like this, not dwelling with men who are like corpses of afflictions. Why? Because the Dharma of a Bodhisattva is like this.'
'How is it that all of a Bodhisattva is of the same taste? Good man!'
譬如大海，諸瀑流水澍入之者，一切皆同一鹹味性。菩薩如是，積集無量白凈之法至一切智，皆得同於一切智味。
「云何菩薩容受駛流？善男子！譬如大海容受無量諸駛流水而無增減。菩薩如是，容受無量法雨駛流，無增無減。
「云何菩薩潮不失時？善男子！譬如大海潮不失時。菩薩如是，教化有情隨其根性，不失於時。
「云何菩薩與大有情為所依止？譬如大海與大有情為所依止。菩薩如是，為一切有情諸白凈法之所依止。
「云何菩薩得無窮盡？善男子！譬如大海為一切有情汲引，其水無有窮盡。菩薩如是，為諸有情種種說法無有窮盡。
「善男子！菩薩成就此十種法，得智如海。
「複次，善男子！菩薩成就十種法，得微妙智善巧。何等為十？一者、得希求出離善巧；二者、得通達一切法善巧；三者、得悟入一切法平等善巧；四者、得悟入一切法幻相善巧；五者、得遍知一切法善巧；六者、得緣起甚深難度善巧；七者、得業不思議善巧；八者、得了知隨所說義善巧；九者、得證知如實義善巧；十者、得真實善巧。
「善男子！云何菩薩得希求出離善巧，乃至云何得真實善巧？謂此菩薩觀察如是一切有情處於世間，常為貪慾之所燒然、瞋恚之所昏繞、愚癡黑暗之
【現代漢語翻譯】 現代漢語譯本：譬如大海，各種瀑布河流的水流注入其中，一切都具有相同的鹹味。菩薩也是如此，積累無量清凈之法以達到一切智（Sarvajna，指佛陀的智慧），都獲得與一切智相同的味道。
『菩薩如何容納急速的水流？善男子！譬如大海容納無量急速的水流而不會增加或減少。菩薩也是如此，容納無量法雨的急速流動，沒有增加也沒有減少。
『菩薩如何潮汐不失時？善男子！譬如大海的潮汐不會失去時機。菩薩也是如此，教化有情（Sattva，指一切有情眾生）隨著他們的根性，不會失去時機。
『菩薩如何成為廣大有情的依靠？譬如大海成為廣大有情的依靠。菩薩也是如此，成為一切有情諸清凈法的依靠。
『菩薩如何獲得無窮無盡？善男子！譬如大海為一切有情汲取，其水沒有窮盡。菩薩也是如此，為各種有情宣說種種佛法沒有窮盡。
『善男子！菩薩成就這十種法，獲得如大海般廣闊的智慧。
『此外，善男子！菩薩成就十種法，獲得微妙的智慧和善巧。哪十種法呢？第一，獲得希求出離的善巧；第二，獲得通達一切法的善巧；第三，獲得悟入一切法平等的善巧；第四，獲得悟入一切法如幻的善巧；第五，獲得普遍知曉一切法的善巧；第六，獲得對緣起（Pratītyasamutpāda，指因緣和合而生）甚深難度的善巧；第七，獲得對業（Karma，指行為和其結果）不可思議的善巧；第八，獲得瞭解隨所說之義的善巧；第九，獲得證知如實之義的善巧；第十，獲得真實的善巧。
『善男子！菩薩如何獲得希求出離的善巧，乃至如何獲得真實的善巧？是指這位菩薩觀察到所有有情處於世間，常常被貪慾所焚燒，被瞋恚所迷惑，被愚癡的黑暗所籠罩。
【English Translation】 English version: For example, like the great ocean, all the streams and rivers that flow into it have the same salty taste. Likewise, Bodhisattvas, accumulating immeasurable pure and virtuous dharmas to attain Sarvajna (all-knowing wisdom of the Buddha), all attain the same taste of Sarvajna.
'How does a Bodhisattva accommodate swift currents? Good man! Just as the great ocean accommodates countless swift currents of water without increasing or decreasing, so too does a Bodhisattva accommodate the swift currents of immeasurable Dharma rain, without increase or decrease.
'How does a Bodhisattva's tide not miss its time? Good man! Just as the tide of the great ocean does not miss its time, so too does a Bodhisattva teach sentient beings (Sattva, all living beings) according to their capacities, without missing the opportune time.
'How does a Bodhisattva become a refuge for great sentient beings? Just as the great ocean is a refuge for great sentient beings, so too is a Bodhisattva a refuge for all sentient beings' pure and virtuous dharmas.
'How does a Bodhisattva attain inexhaustibility? Good man! Just as the great ocean is drawn upon by all sentient beings, and its water is inexhaustible, so too does a Bodhisattva expound various teachings for sentient beings without end.
'Good man! A Bodhisattva who accomplishes these ten dharmas attains wisdom like the ocean.'
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas attains subtle wisdom and skillful means. What are these ten? First, attaining skillfulness in desiring liberation; second, attaining skillfulness in understanding all dharmas; third, attaining skillfulness in realizing the equality of all dharmas; fourth, attaining skillfulness in realizing the illusory nature of all dharmas; fifth, attaining skillfulness in universally knowing all dharmas; sixth, attaining skillfulness in the profound and difficult nature of dependent origination (Pratītyasamutpāda, the principle of interdependence); seventh, attaining skillfulness in the inconceivable nature of karma (Karma, action and its consequences); eighth, attaining skillfulness in understanding the meaning of what is said; ninth, attaining skillfulness in realizing the true meaning as it is; tenth, attaining true skillfulness.'
'Good man! How does a Bodhisattva attain skillfulness in desiring liberation, and how does he attain true skillfulness? It is that this Bodhisattva observes that all sentient beings in the world are constantly burned by greed, confused by anger, and shrouded in the darkness of ignorance.'
所盲冥，菩薩作是思惟：『此諸有情云何能得出離善巧？』菩薩為彼，希求通達諸法。以通達故，悟入一切諸法平等；以悟入故，了知虛幻之相；以了知故，如實遍知一切諸法；以遍知故，隨順思惟甚深緣起；以思惟故，隨順觀業不思議性。菩薩作如是觀：『一切法中都無有實，而業有種種異。』由是菩薩即能悟入微妙智慧，而於諸佛及菩薩所聞說法要，即了其義；以了義故，得見真實；見真實故，于生死海中度脫有情。善男子！是名菩薩得希求出離善巧，乃至得真實善巧。善男子！菩薩成就此十種法，得微妙智。
「複次，善男子！菩薩成就十種法，得應辯才。何等為十？一者、于諸法中施設無我；二者、無有情；三者、無命者；四者、無養育者；五者、無補特伽羅；六者、遠離作者、受者；七者、遠離知者、見者；八者、空無所有、無主；九者、虛妄分別空；十者、一切諸法施設緣生。善男子！以一切諸法無我、無有情、無命者、無養育者、無補特伽羅，遠離作者、受者，遠離知見者，空無所有、無主，虛妄分別從緣所生，如是此應隨順法性。善男子！所有應隨順法性、不相違法性、相應法性、悟入法性、明瞭法性，如是法性菩薩摩訶薩皆應遍知，是名應辯。善男子！菩薩成就此十種法，得應辯才。
【現代漢語翻譯】 現代漢語譯本 所盲冥，菩薩這樣思惟：『這些有情眾生如何才能獲得出離的善巧方便呢？』菩薩爲了他們，希求通達一切諸法。因為通達的緣故，覺悟並深入一切諸法的平等性；因為覺悟深入的緣故，瞭解諸法虛幻不實的相狀；因爲了解的緣故，如實地普遍知曉一切諸法；因為普遍知曉的緣故，隨順思惟甚深的緣起法；因為思惟的緣故，隨順觀察業的不思議性。菩薩作這樣的觀察：『一切法中都沒有真實不變的自性，而業卻有種種不同的差別。』由於這個原因，菩薩就能覺悟並深入微妙的智慧，對於諸佛和菩薩所說的法要，就能立即明白其中的含義；因為明白含義的緣故，就能得見真實；見到真實的緣故，就能在生死苦海中度脫有情眾生。善男子！這叫做菩薩獲得希求出離的善巧方便，乃至獲得真實的善巧方便。善男子！菩薩成就這十種法，就能獲得微妙的智慧。
『再者，善男子！菩薩成就十種法，就能獲得應辯的辯才。是哪十種呢？第一，在一切法中施設無我（anatman，沒有不變的實體）；第二，無有情（nissattva，沒有感覺的生命）；第三，無命者（nijjiva，沒有壽命的個體）；第四，無養育者（nriposa，沒有滋養者）；第五，無補特伽羅（pudgala，沒有獨立的個體）；第六，遠離作者、受者（karaka-vedaka-rahita，沒有造作者和承受者）；第七，遠離知者、見者（jnata-drasta-rahita，沒有知曉者和看見者）；第八，空無所有、無主（riktatucchakasvaka，空虛、空洞、沒有主宰）；第九，虛妄分別空（vitatha-vikalpa-sunya，虛假的分別念是空性的）；第十，一切諸法施設為緣起所生（sarva-dharma-samaropita-pratityasamutpada，一切法都是建立在緣起的基礎上的）。善男子！因為一切諸法無我、無有情、無命者、無養育者、無補特伽羅，遠離作者、受者，遠離知見者，空無所有、無主，虛妄分別從因緣所生，像這樣，這應當隨順於法性。善男子！所有應當隨順法性、不與法性相違背、與法性相應的、悟入法性的、明瞭法性的，像這樣的法性，菩薩摩訶薩都應當普遍知曉，這叫做應辯。善男子！菩薩成就這十種法，就能獲得應辯的辯才。』
【English Translation】 English version So blinded by ignorance, the Bodhisattva contemplates thus: 'How can these sentient beings skillfully attain liberation?' For their sake, the Bodhisattva seeks to comprehend all dharmas (phenomena). Through this comprehension, they awaken to and deeply understand the equality of all dharmas; through this awakening, they realize the illusory nature of phenomena; through this realization, they truly and thoroughly know all dharmas; through this thorough knowledge, they contemplate the profound dependent origination (pratityasamutpada); through this contemplation, they observe the inconceivable nature of karma. The Bodhisattva observes thus: 'Within all dharmas, there is no inherent reality, yet karma manifests in various distinct ways.' Because of this, the Bodhisattva is able to awaken to subtle wisdom, and upon hearing the essential teachings from the Buddhas and Bodhisattvas, they immediately understand their meaning; because of understanding the meaning, they are able to see the truth; seeing the truth, they liberate sentient beings from the ocean of samsara (cyclic existence). Good man! This is called the Bodhisattva attaining the skillful means of seeking liberation, and ultimately attaining true skillful means. Good man! A Bodhisattva who accomplishes these ten dharmas attains subtle wisdom.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas attains eloquent discourse. What are these ten? First, establishing the absence of self (anatman) in all dharmas; second, the absence of sentient beings (nissattva); third, the absence of a life force (nijjiva); fourth, the absence of a nourisher (nriposa); fifth, the absence of a person (pudgala); sixth, being free from a doer and receiver (karaka-vedaka-rahita); seventh, being free from a knower and seer (jnata-drasta-rahita); eighth, being empty, devoid of essence, and without a master (riktatucchakasvaka); ninth, the emptiness of false discriminations (vitatha-vikalpa-sunya); tenth, all dharmas are established as arising from conditions (sarva-dharma-samaropita-pratityasamutpada). Good man! Because all dharmas are without self, without sentient beings, without a life force, without a nourisher, without a person, free from a doer and receiver, free from a knower and seer, empty, devoid of essence, and without a master, and because false discriminations arise from conditions, thus, this should accord with the nature of dharma. Good man! All that should accord with the nature of dharma, not contradict the nature of dharma, be in accordance with the nature of dharma, awaken to the nature of dharma, and clarify the nature of dharma—such a nature of dharma should be thoroughly known by the Bodhisattva-Mahasattva; this is called eloquent discourse. Good man! A Bodhisattva who accomplishes these ten dharmas attains eloquent discourse.'
「複次，善男子！菩薩成就十種法，得解脫辯。何等為十？一者、得無著辯；二者得無盡辯；三者、得覺悟辯；四者、得不怯弱辯；五者、得謙卑辯；六者、得無畏辯；七者、得不共辯；八者、得無蔽辯；九者、得無邊辯；十者、得無礙辯。善男子！菩薩摩訶薩成就此十種法，得解脫辯才。
「複次，善男子！菩薩成就十種法，得清凈辯才。何等為十？一者、得無㽄嗄辯；二者、得不雜亂辯；三者、得不下劣辯；四者、得不倨傲辯；五者、得義不退失辯；六者、得文字不下劣辯；七者、得方便不下劣辯；八者、得時不下劣辯；九者、得不粗獷辯；十者、得明瞭辯。
「善男子！菩薩摩訶薩于眾會中遠離怖畏故，得無㽄嗄辯才。安住智慧故，得不雜亂辯才。菩薩于眾會中無所畏故，如師子王不驚不怖，得不下劣辯才。無煩惱故，得不倨傲辯才。善男子！有煩惱者即有倨傲，非無煩惱有倨傲也。證法性故，得於義不退失辯才。善男子！未證法者于義有失，非已得者有退失也。於一切言論無所畏故，得文字不下劣辯才。善男子！知少分論者，而於文字即有退失，非知一切論者名下劣也。積集諸方便故，得方便不下劣辯才。無善巧者而於方便即有退失，有善巧者無下劣也。善男子！菩薩摩訶薩知長時、知應時、
【現代漢語翻譯】 現代漢語譯本： 『再者，善男子！菩薩成就十種法，獲得解脫辯才。是哪十種呢？一者、獲得無著辯（不執著的辯才）；二者、獲得無盡辯（無窮盡的辯才）；三者、獲得覺悟辯（覺悟真理的辯才）；四者、獲得不怯弱辯（不怯懦的辯才）；五者、獲得謙卑辯（謙虛的辯才）；六者、獲得無畏辯（無所畏懼的辯才）；七者、獲得不共辯（不與他人相同的辯才）；八者、獲得無蔽辯（沒有隱瞞的辯才）；九者、獲得無邊辯（無邊無際的辯才）；十者、獲得無礙辯（沒有阻礙的辯才）。善男子！菩薩摩訶薩成就這十種法，獲得解脫辯才。
『再者，善男子！菩薩成就十種法，獲得清凈辯才。是哪十種呢？一者、獲得無㽄嗄辯（沒有口吃的辯才）；二者、獲得不雜亂辯（不雜亂的辯才）；三者、獲得不下劣辯（不低劣的辯才）；四者、獲得不倨傲辯（不傲慢的辯才）；五者、獲得義不退失辯（義理不退失的辯才）；六者、獲得文字不下劣辯（文字不低劣的辯才）；七者、獲得方便不下劣辯（方便不低劣的辯才）；八者、獲得時不下劣辯（時機不低劣的辯才）；九者、獲得不粗獷辯（不粗魯的辯才）；十者、獲得明瞭辯（明白清楚的辯才）。
『善男子！菩薩摩訶薩在眾人集會中遠離怖畏的緣故，獲得無㽄嗄辯才。安住于智慧的緣故，獲得不雜亂辯才。菩薩在眾人集會中沒有畏懼的緣故，如同獅子王一樣不驚慌不害怕，獲得不下劣辯才。沒有煩惱的緣故，獲得不倨傲辯才。善男子！有煩惱的人就有倨傲，沒有煩惱的人就沒有倨傲。證悟法性的緣故，獲得義理不退失辯才。善男子！沒有證悟法性的人在義理上會有缺失，已經證悟的人就不會有退失。對於一切言論沒有畏懼的緣故，獲得文字不低劣辯才。善男子！只知道少部分論點的人，在文字上就會有退失，不是通曉一切論點的人才叫低劣。積聚各種方便的緣故，獲得方便不低劣辯才。沒有善巧方便的人在方便上就會有退失，有善巧方便的人就不會低劣。善男子！菩薩摩訶薩知道長時、知道應時、
【English Translation】 English version: 『Furthermore, O good man! A Bodhisattva who accomplishes ten kinds of Dharmas obtains the eloquence of liberation. What are the ten? First, obtaining eloquence without attachment; second, obtaining inexhaustible eloquence; third, obtaining the eloquence of awakening; fourth, obtaining eloquence without timidity; fifth, obtaining humble eloquence; sixth, obtaining fearless eloquence; seventh, obtaining unique eloquence; eighth, obtaining eloquence without concealment; ninth, obtaining boundless eloquence; tenth, obtaining unimpeded eloquence. O good man! A Bodhisattva-Mahasattva who accomplishes these ten kinds of Dharmas obtains the eloquence of liberation.
『Furthermore, O good man! A Bodhisattva who accomplishes ten kinds of Dharmas obtains pure eloquence. What are the ten? First, obtaining eloquence without stammering; second, obtaining eloquence without confusion; third, obtaining eloquence without inferiority; fourth, obtaining eloquence without arrogance; fifth, obtaining eloquence where the meaning is not lost; sixth, obtaining eloquence where the words are not inferior; seventh, obtaining eloquence where the skillful means are not inferior; eighth, obtaining eloquence where the timing is not inferior; ninth, obtaining eloquence without crudeness; tenth, obtaining clear eloquence.
『O good man! Because a Bodhisattva-Mahasattva is far from fear in assemblies, he obtains eloquence without stammering. Because he abides in wisdom, he obtains eloquence without confusion. Because a Bodhisattva has no fear in assemblies, like a lion king who is neither startled nor afraid, he obtains eloquence without inferiority. Because he is without afflictions, he obtains eloquence without arrogance. O good man! One who has afflictions has arrogance, and one who is without afflictions has no arrogance. Because he realizes the nature of Dharma, he obtains eloquence where the meaning is not lost. O good man! One who has not realized the Dharma will have deficiencies in meaning, but one who has already attained it will not have loss. Because he has no fear of all speech, he obtains eloquence where the words are not inferior. O good man! One who knows only a small portion of arguments will have deficiencies in words, but one who knows all arguments is not called inferior. Because he accumulates all skillful means, he obtains eloquence where the skillful means are not inferior. One who has no skillful means will have deficiencies in skillful means, but one who has skillful means will not be inferior. O good man! A Bodhisattva-Mahasattva knows the long time, knows the appropriate time,
知初中后時，非先說后，非后說先，應時而說故，得時不下劣辯才。永離語言戲論故，得無粗獷辯才。善男子！以有戲論名為粗獷，無戲論者非粗獷也。善男子！菩薩摩訶薩諸根聰利故，得明瞭辯才。諸根鈍者，即不明瞭；非根利者，不明瞭也。善男子！菩薩成就此十種法，得清凈辯才。
「複次，善男子！菩薩成就十種法，得一切眾生歡喜滿足。何等為十？一者、得可愛語；二者、面門微笑，遠離顰蹙；三者、能演說義；四者、能演說法；五者、能平等說；六者、無有貢高；七者、遠離輕賤；八者、無染；九者、不瞋；十者、得種種辯才。善男子！云何得愛語？菩薩言辭能令有情心喜悅故。云何面門微笑？菩薩和顏安慰，能令有情得安隱故。云何能演說義？菩薩言辭應量說故。云何能演說法？菩薩凡所演說饒益有情故。云何平等說？菩薩恒以等心授有情法故。云何無有貢高？菩薩遠離我慢、憍逸，同類性故。云何遠離輕賤？菩薩說法，尊重法故。云何無染？菩薩尸羅極清凈故。云何不瞋？菩薩效能行忍辱故。云何得種種辯才？菩薩言辭美妙，悅眾生故。善男子！菩薩成就此十種法，能令有情歡喜滿足。
「複次，善男子！菩薩成就十種法，能令有情領受所說。何等為十？一、不為非器者說法；二、不為
【現代漢語翻譯】 現代漢語譯本 知曉初、中、后（指佛法的初善、中善、后善）時，不是先說了後面再說前面，也不是先說了前面再說後面，而是應時而說，所以能得到不低劣的辯才。永遠遠離語言上的戲論，所以能得到不粗獷的辯才。善男子！因為有戲論才稱為粗獷，沒有戲論就不粗獷。善男子！菩薩摩訶薩諸根聰利，所以能得到明瞭的辯才。諸根遲鈍的人，就不明瞭；不是根器銳利的人，也不會明瞭。善男子！菩薩成就這十種法，就能得到清凈的辯才。
『再者，善男子！菩薩成就十種法，能讓一切眾生歡喜滿足。是哪十種呢？一是得到可愛的言語；二是面帶微笑，遠離皺眉；三是能夠演說義理；四是能夠演說法；五是能夠平等地說；六是沒有貢高我慢；七是遠離輕視他人；八是沒有染污；九是不嗔怒；十是得到種種辯才。善男子！怎樣得到愛語呢？菩薩的言辭能夠讓有情眾生內心喜悅的緣故。怎樣面帶微笑呢？菩薩和顏悅色地安慰，能夠讓有情眾生得到安穩的緣故。怎樣能夠演說義理呢？菩薩的言辭應量而說的緣故。怎樣能夠演說法呢？菩薩凡所演說都能饒益有情眾生的緣故。怎樣平等地說呢？菩薩恒常以平等心傳授有情眾生佛法的緣故。怎樣沒有貢高我慢呢？菩薩遠離我慢、驕逸，與眾生同一類性的緣故。怎樣遠離輕視他人呢？菩薩說法時，尊重佛法的緣故。怎樣沒有染污呢？菩薩的戒律極其清凈的緣故。怎樣不嗔怒呢？菩薩的性格能夠行持忍辱的緣故。怎樣得到種種辯才呢？菩薩的言辭美妙，悅眾生心的緣故。善男子！菩薩成就這十種法，能夠讓有情眾生歡喜滿足。』
『再者，善男子！菩薩成就十種法，能夠讓有情眾生領受所說。是哪十種呢？一、不為不是法器的人說法；二、不為
【English Translation】 English version Knowing the beginning, middle, and end (referring to the initial goodness, intermediate goodness, and final goodness of the Dharma), one does not speak of the end before the beginning, nor the beginning before the end, but speaks according to the appropriate time, thus obtaining eloquence that is not inferior. By forever abandoning verbal playfulness, one obtains eloquence that is not coarse. Good son! Because of playfulness, it is called coarse; without playfulness, it is not coarse. Good son! Because Bodhisattva-Mahasattvas have sharp faculties, they obtain clear eloquence. Those with dull faculties are not clear; those whose faculties are not sharp are also not clear. Good son! Bodhisattvas who accomplish these ten dharmas obtain pure eloquence.
'Furthermore, good son! Bodhisattvas who accomplish ten dharmas bring joy and satisfaction to all sentient beings. What are the ten? First, obtaining lovely speech; second, having a smiling face, avoiding frowning; third, being able to expound the meaning; fourth, being able to expound the Dharma; fifth, being able to speak equally; sixth, being without arrogance; seventh, being far from belittling others; eighth, being without defilement; ninth, being without anger; tenth, obtaining various kinds of eloquence. Good son! How does one obtain lovely speech? Because the Bodhisattva's words can make sentient beings' hearts joyful. How does one have a smiling face? Because the Bodhisattva's gentle and comforting words can bring peace to sentient beings. How is one able to expound the meaning? Because the Bodhisattva's words are spoken according to measure. How is one able to expound the Dharma? Because whatever the Bodhisattva expounds benefits sentient beings. How does one speak equally? Because the Bodhisattva constantly imparts the Dharma to sentient beings with an equal mind. How is one without arrogance? Because the Bodhisattva is far from pride and arrogance, and is of the same nature as sentient beings. How is one far from belittling others? Because when the Bodhisattva speaks the Dharma, they respect the Dharma. How is one without defilement? Because the Bodhisattva's precepts are extremely pure. How is one without anger? Because the Bodhisattva's nature is able to practice forbearance. How does one obtain various kinds of eloquence? Because the Bodhisattva's words are beautiful and please sentient beings' minds. Good son! Bodhisattvas who accomplish these ten dharmas can bring joy and satisfaction to sentient beings.'
'Furthermore, good son! Bodhisattvas who accomplish ten dharmas enable sentient beings to receive what is said. What are the ten? First, not speaking the Dharma to those who are not vessels; second, not speaking to
瞋害者說法；三、不為增上慢者說法；四、不為外道說法；五、不為不生尊重者說法；六、不為無凈信者說法；七、不為諂誑者說法；八、不為愛樂活命者說法；九、不為規求利養、得他尊重、嫉妒、慳吝所纏者說法；十、不為頑鈍、瘖啞者說法。何以故？菩薩摩訶薩不以慳吝法故，而不為說；亦不為師，奉秘而不說；亦不為有情輕於我故，亦不為棄捨法故，但以非法器故而不為說。」
止蓋菩薩白佛言：「世尊！何等有情，諸佛菩薩為之說法？」
佛言：「善男子！若諸有情具足信根，成熟法器，承事諸佛，心無諂曲，亦無虛誑，威儀無詐，不貪利養，意樂具足，為善丈夫，聞法覺悟，善能開曉，聰慧利根，隨所說義即能了知，為得法故，勤修精進，順如來法依教修行。善男子！如是種類諸有情等，佛及菩薩為之演說。善男子！菩薩成就此十種法，即能領受所說之法。
「複次，善男子！菩薩成就十種法，能為說法之師。何等為十？一者、為積集佛法故能演說法，然佛法不可得，積集亦不可得；二者、為積集諸波羅蜜多故演說法，波羅蜜多不可得，積集亦不可得；三者、為積集菩提故演說法，然菩提不可得，積集亦不可得；四者、為斷煩惱故演說法，然煩惱不可得，斷亦不可得；五者、為厭貪、
【現代漢語翻譯】 現代漢語譯本：不為以下十種人說法：一、不為心懷嗔恨的人說法；二、不為自以為是、驕傲自滿的人說法；三、不為外道（指佛教以外的其他宗教或哲學）的人說法；四、不為不尊敬佛法的人說法；五、不為沒有清凈信仰的人說法；六、不為虛偽欺騙的人說法；七、不為貪生怕死的人說法；八、不為追求名利、希望得到他人尊重、被嫉妒和吝嗇所困擾的人說法；九、不為愚笨遲鈍、不能言語的人說法。為什麼呢？菩薩摩訶薩（Mahāsattva，偉大的菩薩）不是因為吝嗇佛法而不為他們說法，也不是因為像老師一樣，把佛法當作秘密而不肯傳授，也不是因為害怕眾生輕視自己，更不是因為要拋棄佛法，只是因為這些人不是適合接受佛法的器皿，所以才不為他們說法。
止蓋菩薩（Śāntivarana Bodhisattva）對佛說：『世尊！什麼樣的眾生，諸佛菩薩才會為他們說法呢？』
佛說：『善男子！如果眾生具備堅定的信心，是成熟的法器，能夠侍奉諸佛，內心沒有虛偽和欺騙，行為舉止沒有欺詐，不貪圖名利供養，意樂圓滿具足，是善良正直的人，聽聞佛法能夠覺悟，善於理解和開悟，聰明智慧，根器敏銳，能夠立刻明白所說的道理，爲了求得佛法，勤奮修行，遵循如來的教法，按照教導修行。善男子！像這樣的眾生，佛和菩薩才會為他們演說佛法。善男子！菩薩成就這十種法，就能領受所說的佛法。』
『再者，善男子！菩薩成就十種法，就能成為說法的導師。是哪十種呢？一、爲了積聚佛法而演說佛法，然而佛法是不可執著的，積聚也是不可執著的；二、爲了積聚諸波羅蜜多（pāramitā，到彼岸）而演說佛法，波羅蜜多是不可執著的，積聚也是不可執著的；三、爲了積聚菩提（bodhi，覺悟）而演說佛法，然而菩提是不可執著的，積聚也是不可執著的；四、爲了斷除煩惱而演說佛法，然而煩惱是不可執著的，斷除也是不可執著的；五、爲了厭離貪慾、
【English Translation】 English version: One should not preach the Dharma to these ten types of people: 1. Those who are filled with hatred; 2. Those who are arrogant and conceited; 3. Those who are adherents of external paths (referring to religions or philosophies other than Buddhism); 4. Those who do not respect the Dharma; 5. Those who lack pure faith; 6. Those who are deceitful and fraudulent; 7. Those who are attached to life and fear death; 8. Those who seek fame and gain, desire the respect of others, and are plagued by jealousy and stinginess; 9. Those who are dull-witted and mute. Why is this so? Bodhisattvas Mahāsattvas (Mahāsattva, great Bodhisattvas) do not withhold the Dharma out of stinginess, nor do they keep it secret like a teacher, nor do they fear being looked down upon by sentient beings, nor do they abandon the Dharma. It is simply because these individuals are not suitable vessels for receiving the Dharma, and therefore, it is not preached to them.
Śāntivarana Bodhisattva (Śāntivarana Bodhisattva) said to the Buddha: 'World Honored One! What kind of sentient beings do the Buddhas and Bodhisattvas preach the Dharma to?'
The Buddha said: 'Good man! If sentient beings possess firm faith, are mature vessels for the Dharma, are able to serve the Buddhas, have no hypocrisy or deceit in their hearts, have no fraudulent behavior, are not greedy for fame and offerings, have complete and perfect intention, are virtuous and upright individuals, are able to awaken upon hearing the Dharma, are skilled in understanding and enlightenment, are intelligent and have sharp faculties, are able to immediately comprehend the meaning of what is said, diligently cultivate and practice for the sake of obtaining the Dharma, follow the Dharma of the Tathagata (Tathāgata, Thus Come One) and practice according to the teachings. Good man! To such sentient beings, the Buddhas and Bodhisattvas expound the Dharma. Good man! A Bodhisattva who accomplishes these ten qualities is able to receive the Dharma that is preached.'
'Furthermore, good man! A Bodhisattva who accomplishes ten qualities is able to be a teacher of the Dharma. What are these ten? 1. He expounds the Dharma for the sake of accumulating the Buddha Dharma, yet the Buddha Dharma is unattainable, and accumulation is also unattainable; 2. He expounds the Dharma for the sake of accumulating the pāramitās (pāramitā, perfections), yet the pāramitās are unattainable, and accumulation is also unattainable; 3. He expounds the Dharma for the sake of accumulating bodhi (bodhi, enlightenment), yet bodhi is unattainable, and accumulation is also unattainable; 4. He expounds the Dharma for the sake of eliminating afflictions, yet afflictions are unattainable, and elimination is also unattainable; 5. He expounds the Dharma for the sake of renouncing greed,'
離貪、滅貪故演說法，然厭、離、滅及貪俱不可得；六者、為得預流、一來、不還向果故演說法，然預流、一來、不還向果俱不可得；七者、為得阿羅漢向、果故演說法，然阿羅漢向、果俱不可得；八者、為得緣覺向、緣覺果故演說法，然緣覺向、果俱不可得；九者、為永斷執著我故演說法，然我與執著俱不可得，十者、為顯示業及異熟故演說法，而業及異熟俱不可得。何以故？彼諸菩薩作是思惟：『由彼名字故說有法，其所說法本不可得。』所以者何？法非文字，文字非法，但于俗諦法中順世俗故，于無名法中施設其名。勝義諦中無有名字，但是虛妄施設、假立作其名字，誘引愚夫故作是說。善男子！菩薩成就此十種法故，能為說法師。
「複次，善男子！菩薩成就十種法，得隨法性行。何等為十？一者、菩薩隨法性行，不離於色亦不離受、想、行、識；二者、隨法性行，不離欲界；三者、隨法性行，不離色界；四者、隨法性行，不離無色界；五者、隨法性行，不捨於法；六者、隨法性行，不執著於法；七者、隨法性行而不捨于有情；八者、隨法性行而不行於斷見；九者、隨法性行而不行於常見；十者、隨法性行而不捨于正道。所以者何？菩薩成就般若方便善巧故，雖隨順法性，然於色等不捨、不著亦不行。
【現代漢語翻譯】 現代漢語譯本： 六、爲了離貪、滅貪而宣講佛法，然而厭離、離貪、滅貪以及貪慾本身都是不可得的； 七、爲了獲得預流（Srotapanna，入流者）、一來（Sakrdagamin，一來果）、不還（Anagamin，不還果）的趨向和果位而宣講佛法，然而預流、一來、不還的趨向和果位本身都是不可得的； 八、爲了獲得阿羅漢（Arhat，無學）的趨向和果位而宣講佛法，然而阿羅漢的趨向和果位本身都是不可得的； 九、爲了獲得緣覺（Pratyekabuddha，獨覺佛）的趨向和果位而宣講佛法，然而緣覺的趨向和果位本身都是不可得的； 十、爲了永遠斷除對『我』的執著而宣講佛法，然而『我』與執著本身都是不可得的； 十一、爲了顯示業（Karma，行為）及異熟（Vipaka，果報）而宣講佛法，然而業及異熟本身都是不可得的。 為什麼呢？那些菩薩這樣思維：『由於名字的緣故才說有法，其所說的法原本是不可得的。』 為什麼這樣說呢？法不是文字，文字也不是法，只是在世俗諦的法中順應世俗的緣故，在無名法中施設它的名字。在勝義諦中沒有名字，只是虛妄地施設、假立名字，爲了誘導愚昧的人才這樣說。 善男子！菩薩成就這十種法，才能成為說法師。
『再者，善男子！菩薩成就十種法，就能隨順法性而行。 哪十種呢？一、菩薩隨順法性而行，不離於色（Rupa，物質），也不離於受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）； 二、隨順法性而行，不離欲界（Kama-dhatu，慾望界）； 三、隨順法性而行，不離（Rupa-dhatu，色界）； 四、隨順法性而行，不離無（Arupa-dhatu，無色界）； 五、隨順法性而行，不捨棄法； 六、隨順法性而行，不執著於法； 七、隨順法性而行，不捨棄有情（Sattva，眾生）； 八、隨順法性而行，不落入斷見（Uccheda-drsti，斷滅論）； 九、隨順法性而行，不落入常見（Sassata-drsti，常見論）； 十、隨順法性而行，不捨棄正道（Arya-marga，聖道）。 為什麼呢？菩薩成就般若（Prajna，智慧）和方便（Upaya，善巧）的善巧，所以雖然隨順法性，然而對於色等不捨棄、不執著，也不落入（斷見和常見）。』
【English Translation】 English version: Sixth, the Dharma is expounded for the sake of detachment from greed and cessation of greed, yet aversion, detachment, cessation, and greed are all unattainable. Seventh, the Dharma is expounded for the sake of attaining the path and fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), and Anagamin (non-returner), yet the path and fruit of Srotapanna, Sakrdagamin, and Anagamin are all unattainable. Eighth, the Dharma is expounded for the sake of attaining the path and fruit of Arhat (worthy one), yet the path and fruit of Arhat are all unattainable. Ninth, the Dharma is expounded for the sake of attaining the path and fruit of Pratyekabuddha (solitary buddha), yet the path and fruit of Pratyekabuddha are all unattainable. Tenth, the Dharma is expounded for the sake of permanently severing attachment to 'self', yet 'self' and attachment are both unattainable. Eleventh, the Dharma is expounded for the sake of revealing Karma (action) and Vipaka (result), yet Karma and Vipaka are both unattainable. Why is this so? Those Bodhisattvas think thus: 'Due to names, it is said that there are dharmas, but the dharmas that are spoken of are originally unattainable.' Why is this said? Dharma is not words, and words are not Dharma, but in the Dharma of conventional truth, it accords with the mundane, and in nameless dharmas, names are assigned to them. In ultimate truth, there are no names, but names are falsely assigned and provisionally established to guide the foolish. Good man! A Bodhisattva who accomplishes these ten dharmas can be a Dharma teacher.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas attains conduct in accordance with Dharma-nature. What are the ten? First, a Bodhisattva conducts himself in accordance with Dharma-nature, not apart from Rupa (form), nor apart from Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). Second, he conducts himself in accordance with Dharma-nature, not apart from Kama-dhatu (desire realm). Third, he conducts himself in accordance with Dharma-nature, not apart from Rupa-dhatu (form realm). Fourth, he conducts himself in accordance with Dharma-nature, not apart from Arupa-dhatu (formless realm). Fifth, he conducts himself in accordance with Dharma-nature, not abandoning the Dharma. Sixth, he conducts himself in accordance with Dharma-nature, not clinging to the Dharma. Seventh, he conducts himself in accordance with Dharma-nature, not abandoning Sattva (sentient beings). Eighth, he conducts himself in accordance with Dharma-nature, not adhering to Uccheda-drsti (nihilistic views). Ninth, he conducts himself in accordance with Dharma-nature, not adhering to Sassata-drsti (eternalistic views). Tenth, he conducts himself in accordance with Dharma-nature, not abandoning the Arya-marga (noble path). Why is this so? A Bodhisattva accomplishes skillful means of Prajna (wisdom) and Upaya (skillful means), so although he accords with Dharma-nature, he neither abandons nor clings to form, etc., nor does he adhere to (nihilistic or eternalistic views).'
善男子！菩薩成就此十種法，得隨法性行。
「複次，善男子！菩薩成就十種法，得法界善巧。何等為十？一者、有智慧；二者、攝取善知識；三者、勤行精進；四者、離一切障；五者、極清凈；六者、尊重教誡；七者、多修空性；八者、離諸慢見；九者、向于道；十者、見真實義。
「善男子！菩薩摩訶薩有智慧者，求善知識。見善知識故，得歡喜悅樂。于善知識生如佛想，依止彼住。依止彼故，得勤行精進，永斷一切不善法，圓滿一切善法。以勤修精進故，滅除一切障，得無障礙，開示正道，遠離身、口、意粗重。由離障故，得最極清凈。既清凈已，得尊重教誡。得教誡已，能多修行空性。修行空已，即得遠離慠慢之見。遠離慠慢見已，得向正道。菩薩得住道已，見於真義。」
止蓋菩薩白佛言：「世尊！云何名真義？」
佛言：「善男子！真義者即是實義增語。」
止蓋菩薩白佛言：「世尊！云何名實義？」
佛言：「善男子！所謂不虛妄是實義。」
止蓋菩薩白佛言：「世尊！云何名不虛妄？」
佛言：「善男子！所謂真如是不虛妄，無別異也！」
止蓋菩薩白佛言：「世尊！何謂真如？」
佛言：「善男子！此法自內所證，非有文字能施設
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩成就這十種法，就能隨順法性而行。』
『再者，善男子！菩薩成就十種法，就能善巧地了解法界。是哪十種呢？一是具有智慧；二是攝取善知識（kalya-mitra，指良師益友）；三是勤奮修行精進；四是遠離一切障礙；五是極其清凈；六是尊重教誡；七是多多修習空性（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）；八是遠離各種傲慢之見；九是趨向于正道；十是見到真實的意義。』
『善男子！菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）因為有智慧，所以尋求善知識。因為見到善知識，所以得到歡喜和快樂。對於善知識生起如同佛一樣的想法，依靠他們而住。因為依靠他們，所以能夠勤奮修行精進，永遠斷除一切不善的法，圓滿一切善法。因為勤奮地修習精進，所以滅除一切障礙，得到沒有障礙，開示正道，遠離身、口、意（kaya-vak-citta，指身體、語言和思想）的粗重。由於遠離障礙，所以得到最極的清凈。已經清凈之後，就能尊重教誡。得到教誡之後，能夠多多修行空性。修行空性之後，就能遠離傲慢的見解。遠離傲慢的見解之後，就能趨向正道。菩薩得到安住于正道之後，就能見到真實的意義。』
止蓋菩薩（Jhigai Bodhisattva）對佛說：『世尊！什麼叫做真義？』
佛說：『善男子！真義就是實義的另一種說法。』
止蓋菩薩對佛說：『世尊！什麼叫做實義？』
佛說：『善男子！所謂不虛妄就是實義。』
止蓋菩薩對佛說：『世尊！什麼叫做不虛妄？』
佛說：『善男子！所謂真如（tathata，佛教中的一個概念，指事物的真實本性）就是不虛妄，沒有差別和不同！』
止蓋菩薩對佛說：『世尊！什麼是真如？』
佛說：『善男子！這種法是自己內心所證悟的，不是文字能夠表達的。』
【English Translation】 English version: 'Good man! A Bodhisattva who accomplishes these ten dharmas will be able to act in accordance with the nature of reality.'
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas will skillfully understand the realm of reality. What are these ten? First, having wisdom; second, gathering good spiritual friends (kalya-mitra, referring to virtuous teachers and companions); third, diligently practicing with vigor; fourth, being free from all obstacles; fifth, being extremely pure; sixth, respecting teachings; seventh, cultivating emptiness (sunyata, a philosophical concept in Buddhism referring to the lack of inherent existence) extensively; eighth, being free from all arrogant views; ninth, heading towards the path; tenth, seeing the true meaning.'
'Good man! Because a Bodhisattva-Mahasattva (bodhisattva-mahasattva, referring to a great Bodhisattva) has wisdom, they seek good spiritual friends. Because they see good spiritual friends, they obtain joy and happiness. They generate the thought of the spiritual friend being like the Buddha, and rely on them. Because they rely on them, they are able to diligently practice with vigor, permanently cutting off all unwholesome dharmas, and perfecting all wholesome dharmas. Because they diligently cultivate vigor, they eliminate all obstacles, obtain unobstructedness, reveal the right path, and distance themselves from the heaviness of body, speech, and mind (kaya-vak-citta, referring to body, speech, and thought). Because of being free from obstacles, they obtain the most extreme purity. Having become pure, they are able to respect teachings. Having obtained teachings, they are able to extensively cultivate emptiness. Having cultivated emptiness, they immediately become free from arrogant views. Having become free from arrogant views, they are able to head towards the right path. After a Bodhisattva has attained abiding in the path, they see the true meaning.'
Jhigai Bodhisattva asked the Buddha, 'World Honored One! What is called true meaning?'
The Buddha said, 'Good man! True meaning is another way of saying real meaning.'
Jhigai Bodhisattva asked the Buddha, 'World Honored One! What is called real meaning?'
The Buddha said, 'Good man! That which is not false is called real meaning.'
Jhigai Bodhisattva asked the Buddha, 'World Honored One! What is called not false?'
The Buddha said, 'Good man! That which is called Suchness (tathata, a concept in Buddhism referring to the true nature of things) is not false, there is no difference or distinction!'
Jhigai Bodhisattva asked the Buddha, 'World Honored One! What is Suchness?'
The Buddha said, 'Good man! This dharma is realized within oneself, it cannot be expressed by words.'
之。何以故？此法超過一切文字、言說及戲論故，離諸入出，無有計度，非計所行，無相離相，非諸愚夫所行之處，遠離一切諸魔境界及以一切煩惱境界，非識所行，住無所住，自性寂靜，超過眾聖智之所入。由是因緣自內所證，無垢無染，清凈微妙，最上無比，恒常不動，性不滅壞。若諸如來出現於世、若不出世，如是法界自性常住。善男子！為利益故，是諸菩薩勇猛修行無量苦行，證此法性。得法性已，安置有情住如是法。善男子！如是名為真如，亦名實際；名一切智，亦名一切種智；名不思議界，亦名不二界。」
止蓋菩薩白佛言：「世尊！云何於此法中現證？云何自內所證？」
佛言：「善男子！應以出世間般若自內所證。」
止蓋菩薩白佛言：「世尊！若如是者，般若現證即是自內證耶？」
佛言：「不也。善男子！般若如實觀見法，身為內證也！」
止蓋菩薩白佛言：「世尊！若以聞所成慧、思所成慧如是證法，為內證乎？」
佛言：「不也！終不但以聞所成慧、思所成慧為內證也！善男子！以是因緣我當爲汝說于譬喻。譬若有人熱際之餘在於曠野，從東方來將詣西方。復有一人從西方來往于東方，其人熱乏，為渴所逼，語東方人言：『我今熱乏，為渴所逼，請示
【現代漢語翻譯】 現代漢語譯本：因為什麼緣故呢？因為這種法超越了一切文字、言說和戲論，遠離了各種出入（指感官的活動），沒有計度和思量，不是計度所能達到的境界，沒有相狀，遠離相狀，不是那些愚夫所能行的地方，遠離一切魔的境界以及一切煩惱的境界，不是意識所能行的，安住在無所住的狀態，自性寂靜，超越了眾多聖賢智慧所能進入的境界。因此，這是由自身內心所證悟的，沒有垢染，清凈微妙，最上無比，恒常不動，本性不會滅壞。無論諸如來出現在世間，還是不出現在世間，這樣的法界自性都是常住不變的。善男子！爲了利益眾生，這些菩薩勇猛地修行無量的苦行，證悟這種法性。得到法性之後，安置有情眾生安住于這樣的法中。善男子！這被稱為真如（Tathata，事物的真實如是之狀態），也叫做實際（Bhūtakoti，真實的邊際）；名為一切智（Sarvajna，對一切事物普遍的知識），也叫做一切種智（Sarvakarajnata，對一切事物的所有方面的知識）；名為不思議界（Acintyadhatu，不可思議的境界），也叫做不二界（Advayadhatu，沒有對立的境界）。』
止蓋菩薩（Stop-Covering Bodhisattva）對佛說：『世尊！如何在這種法中現證？如何是自身內心所證悟的？』
佛說：『善男子！應當用出世間的般若（Prajna，智慧）來自我內心證悟。』
止蓋菩薩對佛說：『世尊！如果這樣說，那麼般若的現證就是自我內心證悟嗎？』
佛說：『不是的。善男子！般若如實地觀見法，這本身就是內證！』
止蓋菩薩對佛說：『世尊！如果用從聽聞而獲得的智慧、從思索而獲得的智慧來證悟法，這算是內證嗎？』
佛說：『不是的！終究不能僅僅用從聽聞而獲得的智慧、從思索而獲得的智慧作為內證！善男子！因為這個緣故，我將為你講述一個譬喻。譬如有一個人在炎熱的時候走在曠野中，從東方來要到西方去。又有一個人從西方來要到東方去，這個人又熱又累，被口渴所逼迫，對東方來的人說：「我現在又熱又累，被口渴所逼迫，請你告訴我哪裡有水可以飲用。」』
【English Translation】 English version: Why is that? Because this Dharma surpasses all words, speech, and playful discussions; it is apart from all entrances and exits (referring to the activities of the senses), without calculation or deliberation, not a realm that calculation can reach, without characteristics, apart from characteristics, not a place where foolish people can go, far removed from all realms of demons and all realms of afflictions, not a realm where consciousness can go, abiding in no-abiding, its self-nature is tranquil, surpassing the realm that the wisdom of many sages can enter. Therefore, it is realized from within oneself, without defilement, pure and subtle, supreme and incomparable, constant and unmoving, its nature is indestructible. Whether the Tathagatas appear in the world or do not appear, the self-nature of such a Dharmadhatu (Dharmadhatu, the realm of Dharma) is always abiding. Good man! For the sake of benefiting sentient beings, these Bodhisattvas diligently cultivate immeasurable ascetic practices, realizing this Dharma-nature. Having attained Dharma-nature, they settle sentient beings to abide in such Dharma. Good man! This is called Suchness (Tathata, the state of things as they truly are), also called Reality Limit (Bhūtakoti, the limit of reality); named Omniscience (Sarvajna, universal knowledge of all things), also called Knowledge of All Aspects (Sarvakarajnata, knowledge of all aspects of all things); named Inconceivable Realm (Acintyadhatu, the inconceivable realm), also called Non-Dual Realm (Advayadhatu, the realm without duality).'
Stop-Covering Bodhisattva (Stop-Covering Bodhisattva) said to the Buddha: 'World Honored One! How does one directly realize this Dharma? How is it realized from within oneself?'
The Buddha said: 'Good man! One should use transcendental Prajna (Prajna, wisdom) to realize it from within oneself.'
Stop-Covering Bodhisattva said to the Buddha: 'World Honored One! If that is the case, then is the direct realization of Prajna the same as self-realization?'
The Buddha said: 'No. Good man! Prajna truthfully sees the Dharma, and this itself is inner realization!'
Stop-Covering Bodhisattva said to the Buddha: 'World Honored One! If one uses wisdom gained from hearing and wisdom gained from thinking to realize the Dharma, is this considered inner realization?'
The Buddha said: 'No! Ultimately, one cannot solely use wisdom gained from hearing and wisdom gained from thinking as inner realization! Good man! For this reason, I will tell you a parable. Suppose there is a person walking in the wilderness during hot weather, coming from the east and going to the west. And there is another person coming from the west and going to the east, who is hot and tired, and oppressed by thirst, and says to the person coming from the east: "I am now hot and tired, and oppressed by thirst, please tell me where there is water to drink."'
我路。何處應有泉林、池沼清凈冷水？我若得之，熱惱、渴乏皆得止息。』從東來人語西來者，作如是言：『我諳道路，知有水處，我經嘗飲。從是東行去此不遠，便有二道，應舍左路，趣于右道。若見青山，彼有林泉、清凈冷水能解渴乏。汝可往彼，必得舍除熱渴之患！』善男子！于意云何，彼熱渴人唯聞水名，但思水事，即得除其熱渴患不？」
止蓋菩薩白佛言：「世尊！彼熱渴人要當內證清涼之水，然後除其熱渴之患。」
善男子！如是，如是！非但聞、思即能證得自內所證真如之法。善男子！言曠野者，即是生死；言熱渴者，即是一切有情于境界中，為煩惱熱之所渴乏；示道路者，即是諸佛、菩薩善知識也；經自嘗飲者，即是善巧；能知一切智道，自內所證勝法性也。
「複次，善男子！我今更說譬喻曉悟于汝。假使如來住世一劫，為贍部洲人讚嘆諸天所食甘露，色香美味，清凈微妙，若觸彼時，受其安樂。于意云何，然彼有情聞是語已，即得如是自內所證甘露味不？」
止蓋菩薩白佛言：「不也。世尊！彼人雖聞佛說甘露，終不能得甘露之味！」
佛言：「善男子！汝於此喻應如是知，非唯聞、思即能得彼自內所證。善男子！譬如有人食美果已，于未食人前讚歎其果香味具
【現代漢語翻譯】 現代漢語譯本：』我迷路了。哪裡應該有泉水、樹林、池塘，以及清澈冰涼的水？如果我能找到，熱惱和乾渴就能止息。』從東方來的人告訴從西方來的人，這樣說：『我熟悉道路，知道哪裡有水，我曾經喝過。從這裡向東走不遠，就會有兩條路，應該捨棄左邊的路，走右邊的路。如果看到青山，那裡就有樹林泉水，清澈冰涼的水能夠解除乾渴。你可以去那裡，一定能擺脫熱渴的困擾！』善男子！你認為怎麼樣，那個又熱又渴的人僅僅聽到水的名字，只是想著水的事情，就能解除他的熱渴之苦嗎？」
止蓋菩薩（Zhigai Pusa，菩薩名）對佛說：「世尊！那個又熱又渴的人一定要親自體驗到清涼的水，然後才能解除他的熱渴之苦。」
「善男子！是的，是的！不僅僅是聽聞和思考就能證得自己內心所體驗的真如之法。善男子！所說的曠野，就是生死；所說的熱渴，就是一切有情在境界中，被煩惱之熱所困擾而感到乾渴；指示道路的人，就是諸佛、菩薩這些善知識；曾經親自品嚐過水的人，就是善於方便；能夠知道一切智慧之道，以及自己內心所體驗到的殊勝法性。」
「再次，善男子！我現在再說一個比喻來讓你明白。假設如來住世一劫（jie，時間單位），為贍部洲（Zhanbu Zhou，四大部洲之一）的人讚嘆諸天所食用的甘露，它的顏色、香味、味道，清凈而微妙，如果接觸到它，就能感受到安樂。你認為怎麼樣，那些有情聽到這些話之後，就能像那樣親自體驗到甘露的味道嗎？」
止蓋菩薩對佛說：「不能。世尊！那些人即使聽佛說甘露，最終也不能得到甘露的味道！」
佛說：「善男子！你應該這樣理解這個比喻，不僅僅是聽聞和思考就能得到自己內心所體驗到的東西。善男子！譬如有人吃過美味的水果后，在沒有吃過的人面前讚歎它的香味俱全，
【English Translation】 English version: 'I am lost. Where should there be springs, forests, ponds, and clear, cool water? If I could find it, my heat and thirst would be quenched.' A person coming from the east tells a person coming from the west, saying: 'I know the way, I know where there is water, I have tasted it before. If you go east from here, not far away, there will be two roads. You should abandon the left road and take the right road. If you see green mountains, there are forests and springs there, and clear, cool water that can quench your thirst. You can go there, and you will surely be able to get rid of the suffering of heat and thirst!' Good man! What do you think, can that hot and thirsty person get rid of his suffering of heat and thirst just by hearing the name of water and thinking about water?」
Zhigai Pusa (止蓋菩薩, a Bodhisattva's name) said to the Buddha: 「World Honored One! That hot and thirsty person must personally experience the cool water before he can get rid of his suffering of heat and thirst.」
「Good man! Yes, yes! It is not just by hearing and thinking that one can attain the Dharma of Suchness (真如) that is realized within oneself. Good man! The wilderness that is spoken of is birth and death; the heat and thirst that is spoken of is all sentient beings in the realm of experience, who are thirsty because they are troubled by the heat of afflictions; the one who shows the way is the Buddhas, Bodhisattvas, and good teachers; the one who has tasted the water is skillful; able to know the path of all wisdom, and the supreme Dharma-nature that is realized within oneself.」
「Furthermore, good man! I will now tell another parable to enlighten you. Suppose the Tathagata (如來) dwells in the world for one kalpa (劫, a unit of time), praising the nectar eaten by the gods to the people of Jambudvipa (贍部洲, one of the four continents), its color, fragrance, and taste, pure and subtle, and if one touches it, one will experience happiness. What do you think, can those sentient beings, after hearing these words, attain the taste of nectar that is realized within themselves in that way?」
Zhigai Pusa said to the Buddha: 「No. World Honored One! Those people, even if they hear the Buddha speak of nectar, will ultimately not be able to obtain the taste of nectar!」
The Buddha said: 「Good man! You should understand this parable in this way, it is not just by hearing and thinking that one can obtain what is realized within oneself. Good man! For example, if someone has eaten a delicious fruit and praises its fragrance and flavor to someone who has not eaten it,
足。于意云何，彼未食人能得內證知其味不？」
「不也。世尊！」
佛言：「善男子！彼亦如是。汝於此喻應如是知，非唯聞、思即能證得自內所證。」
如是說已，止蓋菩薩白佛言：「世尊！甚為希有！如來今者善能為我說斯法要。若有得聞如是法門，應當證得。何以故？世尊！彼善男子得此法因，決定當得此法性故。」
佛言：「如是，如是！既知因已，當得此法。善男子！菩薩成就此十種法，得法界善巧。
佛說寶雨經卷第六 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第七
唐天竺三藏達摩流支譯
「複次，善男子！菩薩成就十種法，而得空性。何等為十？一者、能知力空性；二者、能知無畏空性；三者、能知不共法空性；四者、能知戒蘊空性；五者、能知三摩地空性；六者、能知般若空性；七者、能知解脫蘊空性；八者、能知解脫智見蘊空性；九者、能知空空性；十者、能知勝義空性。菩薩雖行於空而不為斷，復不執空亦不見空性、亦不依空性、亦不入于無所有性。善男子！菩薩成就此十種法，而行於空。
「複次，善男子！菩薩成就十種法，得無相行。何等為十？一者、遠離外相；二者、遠離內相；三者、遠離戲
【現代漢語翻譯】 現代漢語譯本： 佛說：『你的意思如何？那沒有吃過東西的人，能夠通過內在的證悟知道食物的味道嗎？』 『不能，世尊！』 佛說：『善男子！他也是這樣。你應該這樣理解這個比喻，不是僅僅通過聽聞、思考就能證得自己內在所證悟的。』 這樣說完后，止蓋菩薩對佛說：『世尊！真是太稀有了！如來現在善於為我說這個重要的法門。如果有人聽聞這樣的法門，應當能夠證得。為什麼呢？世尊！因為那些善男子得到這個法的因，必定能夠得到這個法的自性。』 佛說：『是的，是的！既然知道了因，就應當能夠得到這個法。善男子！菩薩成就這十種法，就能得到法界的善巧。』 《佛說寶雨經》卷第六 《佛說寶雨經》卷第七 唐天竺三藏達摩流支（Dharmaruci）譯 『再者，善男子！菩薩成就十種法，就能得到空性。是哪十種呢？一者、能知力空性；二者、能知無畏空性；三者、能知不共法空性；四者、能知戒蘊空性；五者、能知三摩地（Samadhi，禪定）空性；六者、能知般若（Prajna，智慧）空性；七者、能知解脫蘊空性；八者、能知解脫智見蘊空性；九者、能知空空性；十者、能知勝義空性。菩薩雖然行於空，但不因此而斷滅，又不執著于空，也不見空性，也不依賴空性，也不進入無所有性。善男子！菩薩成就這十種法，就能行於空。 『再者，善男子！菩薩成就十種法，就能得到無相行。是哪十種呢？一者、遠離外相；二者、遠離內相；三者、遠離戲'
【English Translation】 English version: The Buddha said, 'What do you think? Can someone who has never eaten food know its taste through inner realization?' 'No, World Honored One!' The Buddha said, 'Good man! It is the same for him. You should understand this metaphor in this way: it is not only through hearing and thinking that one can attain the inner realization.' After saying this, the Bodhisattva Zhigai (止蓋) said to the Buddha, 'World Honored One! It is truly rare! The Tathagata (如來) is now skilled at explaining this important Dharma (法) to me. If someone hears such a Dharma, they should be able to attain it. Why? World Honored One! Because those good men obtain the cause of this Dharma, they will surely obtain the nature of this Dharma.' The Buddha said, 'So it is, so it is! Since you know the cause, you should be able to attain this Dharma. Good man! A Bodhisattva who accomplishes these ten Dharmas obtains skill in the Dharmadhatu (法界).' The Sixth Scroll of the Sutra of the Treasure Rain Spoken by the Buddha The Seventh Scroll of the Sutra of the Treasure Rain Spoken by the Buddha Translated by Dharmaruci (達摩流支), a Tripitaka Master from Tianzhu (天竺) of the Tang Dynasty 'Furthermore, good man! A Bodhisattva who accomplishes ten Dharmas attains emptiness. What are the ten? First, being able to know the emptiness of power; second, being able to know the emptiness of fearlessness; third, being able to know the emptiness of the unique Dharmas; fourth, being able to know the emptiness of the aggregate of precepts; fifth, being able to know the emptiness of Samadhi (三摩地); sixth, being able to know the emptiness of Prajna (般若); seventh, being able to know the emptiness of the aggregate of liberation; eighth, being able to know the emptiness of the aggregate of the wisdom of liberation; ninth, being able to know the emptiness of emptiness; tenth, being able to know the emptiness of ultimate truth. Although the Bodhisattva practices emptiness, he does not thereby cut off, nor does he cling to emptiness, nor does he see emptiness, nor does he rely on emptiness, nor does he enter into the state of nothingness. Good man! A Bodhisattva who accomplishes these ten Dharmas practices emptiness.' 'Furthermore, good man! A Bodhisattva who accomplishes ten Dharmas attains the practice of no-form. What are the ten? First, being apart from external forms; second, being apart from internal forms; third, being apart from playfulness.'
論相；四者、遠離分別相；五者、遠離有所得相；六者、遠離所作事相；七者、遠離所行相；八者、遠離所緣相；九者、能知識不可得相；十者、所知事物不可得相。善男子！菩薩成就此十種法，得無相行。」
爾時止蓋菩薩白佛言：「世尊！如是十種法菩薩應學。云何當學？」
佛言：「善男子！佛所行處不可思量，以彼遠離思量境界性故。善男子！若諸有情思惟如來法性境界，心即迷悶，終不能睹法性此岸、彼岸，但生劬勞。何以故？如來境界不可思議，甚深難測，超過一切虛妄計度所有境界，超過一切有所得者所有境界。以是義故，非彼虛妄計者思惟度量。」
止蓋菩薩白佛言：「世尊！我今欲有少問。惟愿如來哀許我請，為我解說！」
佛言：「善男子！一切諸佛皆許疑問。隨汝所欲，當爲解說！」
止蓋菩薩白佛言：「世尊！夫自讚者，非正士法！云何如來自讚所行之境超過一切？」
佛言：「善哉，善哉！善男子！諦聽，諦聽！當爲汝說。善男子！如來不為我慢、貢高貪著利養、承事給侍、名聞識知，恐他映蔽而自讚嘆。善男子！如來無矯無詐，言不諛諂，唯除利益一切有情，獲安樂故、證法性故，于如來所發凈信心，歡喜悅樂，當成法器。復能演說，饒益有情。
【現代漢語翻譯】 現代漢語譯本：論相：四者，遠離分別相；五者，遠離有所得相；六者，遠離所作事相；七者，遠離所行相；八者，遠離所緣相；九者，能知識不可得相；十者，所知事物不可得相。善男子！菩薩成就此十種法，得無相行。
爾時止蓋菩薩（Śīlacchādanā Bodhisattva）白佛言：『世尊！如是十種法菩薩應學。云何當學？』
佛言：『善男子！佛所行處不可思量，以彼遠離思量境界性故。善男子！若諸有情思惟如來法性境界，心即迷悶，終不能睹法性此岸、彼岸，但生劬勞。何以故？如來境界不可思議，甚深難測，超過一切虛妄計度所有境界，超過一切有所得者所有境界。以是義故，非彼虛妄計者思惟度量。』
止蓋菩薩（Śīlacchādanā Bodhisattva）白佛言：『世尊！我今欲有少問。惟愿如來哀許我請，為我解說！』
佛言：『善男子！一切諸佛皆許疑問。隨汝所欲，當爲解說！』
止蓋菩薩（Śīlacchādanā Bodhisattva）白佛言：『世尊！夫自讚者，非正士法！云何如來自讚所行之境超過一切？』
佛言：『善哉，善哉！善男子！諦聽，諦聽！當爲汝說。善男子！如來不為我慢、貢高貪著利養、承事給侍、名聞識知，恐他映蔽而自讚嘆。善男子！如來無矯無詐，言不諛諂，唯除利益一切有情，獲安樂故、證法性故，于如來所發凈信心，歡喜悅樂，當成法器。復能演說，饒益有情。
【English Translation】 English version: On characteristics: Fourth, to be apart from the characteristic of discrimination; fifth, to be apart from the characteristic of having something to gain; sixth, to be apart from the characteristic of actions performed; seventh, to be apart from the characteristic of actions undertaken; eighth, to be apart from the characteristic of objects of thought; ninth, the characteristic of the knower being unattainable; tenth, the characteristic of knowable things being unattainable. Good man! A Bodhisattva who accomplishes these ten dharmas attains the practice of no-characteristic.
At that time, Śīlacchādanā Bodhisattva (The Bodhisattva who Conceals Precepts) said to the Buddha: 'World Honored One! These ten dharmas are what a Bodhisattva should learn. How should they be learned?'
The Buddha said: 'Good man! The realm of the Buddha's conduct is immeasurable, because it is apart from the nature of the realm of thought. Good man! If sentient beings contemplate the realm of the Dharma-nature of the Tathagata, their minds will be confused, and they will ultimately be unable to see the near shore and the far shore of Dharma-nature, but will only generate toil. Why is this? The realm of the Tathagata is inconceivable, profoundly deep and difficult to fathom, surpassing all realms of false calculation and measurement, surpassing all realms of those who have something to gain. For this reason, it is not to be thought or measured by those who falsely calculate.'
Śīlacchādanā Bodhisattva (The Bodhisattva who Conceals Precepts) said to the Buddha: 'World Honored One! I now wish to ask a few questions. May the Tathagata graciously permit my request and explain it to me!'
The Buddha said: 'Good man! All Buddhas permit questions. Ask whatever you desire, and I will explain it to you!'
Śīlacchādanā Bodhisattva (The Bodhisattva who Conceals Precepts) said to the Buddha: 'World Honored One! Praising oneself is not the way of a virtuous person! How can the Tathagata praise his own realm of conduct as surpassing all others?'
The Buddha said: 'Excellent, excellent! Good man! Listen attentively, listen attentively! I will explain it to you. Good man! The Tathagata does not praise himself out of arrogance, pride, greed for gain, service and attendance, fame and recognition, or fear of being overshadowed by others. Good man! The Tathagata is without pretense or deceit, and his words are not flattering, but solely for the benefit of all sentient beings, to enable them to obtain happiness, to realize Dharma-nature, to generate pure faith in the Tathagata, and to rejoice with delight, so that they may become vessels of the Dharma. Furthermore, they will be able to expound and benefit sentient beings.'
」
止蓋菩薩白佛言：「世尊！一切有情可不能知如來功德威力，今者如來須自讚耶？」
佛言：「善男子！此土眾生信根薄少、智力下劣，而不能知如來功德及以威力，是故如來自讚令知。譬如醫師善知方藥，能療眾病。醫所住處多有病疾，更無餘醫能療治者。爾時醫師作是念言：『此諸人等病苦所逼，而於良藥既不能知，亦不知我能除其病。』是時醫師于病者前而自讚言：『我能識病亦善知藥！』爾時病人既已識知彼是良醫，深生敬信，依之將養，所有病苦皆得除愈。善男子！于意云何，如彼醫師亦得名為自讚以不？」
止蓋菩薩言：「不也，世尊！」
佛言：「善男子！如是，如是！諸佛、如來為無有上、為大醫王，善知有情煩惱病因能與法藥，然諸有情不能了知諸佛、如來善除其病。爾時諸佛便自讚嘆功德威力。眾生聞已，深起敬信，依止如來，除煩惱病。如來爾時為大醫王，施大法藥，令煩惱病皆得除愈。何等名為大法藥也？大法藥者，所謂不凈觀、慈、緣起等。善男子！由是因緣，如來遍觀而自讚嘆。
「複次，善男子！菩薩成就十種法，遠離一切依止愿。何等為十？一者、不依佈施有所悕求；二者、不依持戒有所悕求；三者、不依忍辱有所悕求；四者、不依精進有所悕
【現代漢語翻譯】 現代漢語譯本 止蓋菩薩對佛說：『世尊！一切有情眾生或許不能瞭解如來的功德和威力，現在如來需要親自讚嘆自己嗎？』 佛說：『善男子！這個世界的眾生，信根淺薄，智慧低下，不能瞭解如來的功德和威力，所以如來才親自讚嘆自己，讓他們瞭解。譬如一位醫生，精通藥方，能夠治療各種疾病。醫生所住的地方，很多人患病，又沒有其他醫生能夠治療。這時，醫生就想：『這些人被病痛折磨，卻不瞭解良藥，也不知道我能消除他們的疾病。』於是，醫生就在病人面前讚歎自己說：『我能識別疾病，也精通藥物！』這時，病人認識到他是良醫，深深地敬重和信任他，依靠他調養，所有的病痛都得以消除。善男子！你認為，那位醫生可以被稱為自誇嗎？』 止蓋菩薩說：『不，世尊！』 佛說：『善男子！是的，是的！諸佛、如來是無上的、偉大的醫王，善於瞭解有情眾生的煩惱病因，能夠給予法藥，然而有情眾生不能瞭解諸佛、如來能夠很好地消除他們的疾病。這時，諸佛便讚歎自己的功德和威力。眾生聽了之後，深深地生起敬重和信任，依靠如來，消除煩惱病。如來這時就像偉大的醫王，施予大法藥，使煩惱病都得以消除。什麼叫做大法藥呢？大法藥就是不凈觀（Aśubha-bhāvanā，觀察身體不凈以消除貪慾的修行方法）、慈（Maitrī，愿一切眾生快樂的願望）、緣起（Pratītyasamutpāda，事物相互依存的法則）等等。善男子！因為這個原因，如來普遍觀察而讚歎自己。 『再者，善男子！菩薩成就十種法，就能遠離一切依止和願望。哪十種呢？一者、不因為佈施（Dāna，給予）而有所求；二者、不因為持戒（Śīla，遵守道德規範）而有所求；三者、不因為忍辱（Kṣānti，忍耐）而有所求；四者、不因為精進（Vīrya，努力）而有所求；』
【English Translation】 English version The Bodhisattva Zhigai said to the Buddha: 'World Honored One! All sentient beings may not know the merits and power of the Tathagata. Does the Tathagata need to praise himself now?' The Buddha said: 'Good man! The beings in this land have shallow roots of faith and inferior wisdom, and they cannot know the merits and power of the Tathagata. Therefore, the Tathagata praises himself so that they may know. For example, a doctor is skilled in prescriptions and can cure all kinds of diseases. In the place where the doctor lives, many people are sick, and there are no other doctors who can cure them. At this time, the doctor thinks: 'These people are afflicted by illness, but they do not know about good medicine, nor do they know that I can eliminate their diseases.' Therefore, the doctor praises himself in front of the patients, saying: 'I can recognize diseases and I am also skilled in medicine!' At this time, the patients recognize that he is a good doctor, deeply respect and trust him, rely on him for recuperation, and all their illnesses are eliminated. Good man! What do you think, can that doctor be called self-praising or not?' The Bodhisattva Zhigai said: 'No, World Honored One!' The Buddha said: 'Good man! So it is, so it is! The Buddhas and Tathagatas are unsurpassed, great physicians, who are skilled in understanding the causes of sentient beings' afflictions and can give Dharma medicine. However, sentient beings cannot understand that the Buddhas and Tathagatas can well eliminate their diseases. At this time, the Buddhas praise their own merits and power. After hearing this, sentient beings deeply arise respect and faith, rely on the Tathagata, and eliminate afflictive diseases. At this time, the Tathagata is like a great physician, giving great Dharma medicine, so that all afflictive diseases can be eliminated. What is called great Dharma medicine? Great Dharma medicine is the contemplation of impurity (Aśubha-bhāvanā, a practice of observing the impurity of the body to eliminate greed), loving-kindness (Maitrī, the wish for all beings to be happy), dependent origination (Pratītyasamutpāda, the law of interdependence of things), and so on. Good man! For this reason, the Tathagata universally observes and praises himself.' 'Furthermore, good man! A Bodhisattva who achieves ten kinds of Dharma can be free from all reliance and wishes. What are the ten? First, not seeking anything in return for giving (Dāna, giving); second, not seeking anything in return for upholding precepts (Śīla, observing moral codes); third, not seeking anything in return for patience (Kṣānti, patience); fourth, not seeking anything in return for diligence (Vīrya, effort);'
求；五者、不依靜慮有所悕求；六者、不依般若有所悕求；七者、不依三界有所悕求；八者；不依菩提有所悕求；九者、不依正道有所悕求；十者、不依涅槃有所悕求。何以故？以諸菩薩遠離一切依止相故。善男子！菩薩摩訶薩無所依止故，而能遊行一切世間。善男子！菩薩成就此十種法，即能遠離一切依止愿。
「複次，善男子！菩薩成就十種法，而行於慈。何等為十：一者、無方所慈；二者、無差別慈；三者、得諸法慈；四者、得決定思惟一緣之慈；五者、無滯礙慈；六者、恒利益慈；七者、於一切有情心平等慈；八者、無損害慈；九者、遍一切慈；十者、出世間慈。善男子！菩薩成就此十種法，是名修慈自性。
「複次，善男子！菩薩成就十種法，而行於悲。何等為十？一者、見諸有情無歸、無護、受苦惱者，即起哀愍，發菩提心；二者、發菩提心已，勇猛精進，速入法性；三者、入法性已，饒益有情；四者、為慳吝有情令其佈施；五者、為毀禁有情令其持戒；六者、為瞋害有情令其忍辱；七者、為懈怠有情令其精進；八者、為散亂有情令其靜慮；九者、為惡慧有情令其智慧；十者、雖為有情受諸苦惱，志必拔濟，無有疲厭，于大菩提終不退轉。善男子！菩薩成就此十種法，是名修悲自性。
【現代漢語翻譯】 現代漢語譯本： 『再者，不依賴持戒有所希求；五者，不依賴靜慮（Dhyana，禪定）有所希求；六者，不依賴般若（Prajna，智慧）有所希求；七者，不依賴三界（Trailokya，欲界、色界、無色界）有所希求；八者，不依賴菩提（Bodhi，覺悟）有所希求；九者，不依賴正道有所希求；十者，不依賴涅槃（Nirvana，寂滅）有所希求。為什麼呢？因為諸位菩薩遠離一切依止之相的緣故。善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）因為沒有依止，所以能夠**一切世間。善男子！菩薩成就這十種法，就能遠離一切依止的願望。
『再者，善男子！菩薩成就十種法，而行於慈。哪十種呢？一者，無方所慈；二者，無差別慈；三者，得諸法慈；四者，得決定思惟一緣之慈；五者，無滯礙慈；六者，恒利益慈；七者，於一切有情心平等慈；八者，無損害慈；九者，遍一切慈；十者，出世間慈。善男子！菩薩成就這十種法，這叫做修慈的自性。
『再者，善男子！菩薩成就十種法，而行於悲。哪十種呢？一者，見到諸位有情沒有歸宿、沒有保護、遭受苦惱，就生起哀憐，發起菩提心；二者，發起菩提心之後，勇猛精進，迅速進入法性；三者，進入法性之後，饒益有情；四者，爲了慳吝的有情，令他們佈施；五者，爲了毀犯戒律的有情，令他們持戒；六者，爲了嗔恨傷害的有情，令他們忍辱；七者，爲了懈怠的有情，令他們精進；八者，爲了散亂的有情，令他們靜慮；九者，爲了惡慧的有情，令他們智慧；十者，雖然爲了有情遭受各種苦惱，但立志拔濟，沒有疲憊厭倦，對於大菩提（Mahabodhi，大徹大悟）始終不退轉。善男子！菩薩成就這十種法，這叫做修悲的自性。
【English Translation】 English version: 『Furthermore, not relying on upholding precepts with any expectation; fifth, not relying on Dhyana (meditative absorption) with any expectation; sixth, not relying on Prajna (wisdom) with any expectation; seventh, not relying on the Trailokya (three realms: desire realm, form realm, formless realm) with any expectation; eighth, not relying on Bodhi (enlightenment) with any expectation; ninth, not relying on the right path with any expectation; tenth, not relying on Nirvana (liberation) with any expectation. Why? Because all Bodhisattvas are far from all forms of reliance. Good man! Because a Bodhisattva-Mahasattva (great Bodhisattva) has no reliance, they are able to **all the worlds. Good man! A Bodhisattva who accomplishes these ten dharmas can be free from all wishes of reliance.
『Furthermore, good man! A Bodhisattva accomplishes ten dharmas and practices loving-kindness. What are the ten? First, loving-kindness without a specific location; second, loving-kindness without discrimination; third, loving-kindness that attains all dharmas; fourth, loving-kindness that attains decisive thought on a single object; fifth, loving-kindness without obstruction; sixth, loving-kindness that constantly benefits; seventh, loving-kindness of equanimity towards all sentient beings; eighth, loving-kindness without harm; ninth, loving-kindness that pervades all; tenth, loving-kindness that transcends the world. Good man! A Bodhisattva who accomplishes these ten dharmas, this is called the self-nature of cultivating loving-kindness.
『Furthermore, good man! A Bodhisattva accomplishes ten dharmas and practices compassion. What are the ten? First, seeing sentient beings without refuge, without protection, suffering from affliction, they immediately arise with pity and generate the Bodhi-mind; second, having generated the Bodhi-mind, they are courageous and diligent, quickly entering the nature of dharma; third, having entered the nature of dharma, they benefit sentient beings; fourth, for stingy sentient beings, they cause them to give; fifth, for sentient beings who violate precepts, they cause them to uphold precepts; sixth, for sentient beings who are hateful and harmful, they cause them to be patient; seventh, for lazy sentient beings, they cause them to be diligent; eighth, for distracted sentient beings, they cause them to be meditative; ninth, for sentient beings with evil wisdom, they cause them to have wisdom; tenth, although they endure various sufferings for sentient beings, their will is to certainly deliver them, without fatigue or weariness, and they never regress from great Mahabodhi (great enlightenment). Good man! A Bodhisattva who accomplishes these ten dharmas, this is called the self-nature of cultivating compassion.
「複次，善男子！菩薩成就十種法，而行於喜。何等為十？一者、我得出離諸有牢獄、猛火熾然，如是生喜；二者、我能斷除久遠相續生死之縛，如是生喜；三者、我已能度種種尋伺邪執、雜亂生死大海，如是生喜；四者、我能傾折憍慢久遠之幢，如是生喜；五者、我能以金剛智破煩惱山，乃至無有如微塵許，如是生喜；六者、我今自既安隱，亦復能令他得安隱，如是生喜；七者、我于長夜睡眠之中而得覺寤，亦能令他于長夜中為愛繩所縛、癡蓋所覆盲冥有情皆令覺寤，如是生喜；八者、我於一切惡趣既得解脫，亦能令他而得解脫，如是生喜；九者、我于長夜生死曠遠，睏乏飢渴，獨行無伴，流轉無窮，不識正道，不知方所，既能識道，復能示道，如是生喜；十者、我今能向一切智城，如是生喜。善男子！菩薩成就此十種法，是名修喜。
「複次，善男子！菩薩成就十種法，而能行舍。何等為十？一者、于眼所見色中，得舍行故；二者、于耳所聞聲中，得舍行故；三者、于鼻所嗅香中，得舍行故；四者、于舌所嘗味中，得舍行故；五者、于身所受觸中，得舍行故；六者、于意所知法中，得舍行故，作是行時，於色等境不惱壞、不損害、不滅盡；七者、于苦苦中，得舍行故；八者、于壞苦中，得舍行故；九者、
【現代漢語翻譯】 現代漢語譯本： 『再者，善男子！菩薩成就十種法，從而行於喜（Mudita，隨喜）。是哪十種呢？第一，我得以出離諸有（bhava，存在）的牢獄、猛火熾燃之處，因此而生喜；第二，我能斷除久遠相續的生死之縛，因此而生喜；第三，我已能度過種種尋伺（vitarka，推論）邪執、雜亂的生死大海，因此而生喜；第四，我能傾折憍慢久遠之幢，因此而生喜；第五，我能以金剛智破煩惱山，乃至沒有如微塵般許的殘留，因此而生喜；第六，我今自己既已安隱，亦復能令他人得安隱，因此而生喜；第七，我于長夜睡眠之中而得覺寤，亦能令他在長夜中為愛繩所縛、癡蓋所覆的盲冥有情皆令覺寤，因此而生喜；第八，我於一切惡趣既得解脫，亦能令他人而得解脫，因此而生喜；第九，我于長夜生死曠遠，睏乏飢渴，獨行無伴，流轉無窮，不識正道，不知方所，既能識道，復能示道，因此而生喜；第十，我今能向一切智城（sarvajñāna-nagara，一切智慧之城），因此而生喜。善男子！菩薩成就此十種法，這名為修喜。
『再者，善男子！菩薩成就十種法，而能行舍（Upeksha，舍）。是哪十種呢？第一，于眼所見色中，得舍行故；第二，于耳所聞聲中，得舍行故；第三，于鼻所嗅香中，得舍行故；第四，于舌所嘗味中，得舍行故；第五，于身所受觸中，得舍行故；第六，于意所知法中，得舍行故，作是行時，於色等境不惱壞、不損害、不滅盡；第七，于苦苦中，得舍行故；第八，于壞苦中，得舍行故；第九，
【English Translation】 English version: 『Furthermore, O good man! A Bodhisattva, accomplishing ten dharmas, practices joy (Mudita). What are these ten? First, I am able to escape from the prison of all existences (bhava), where fierce flames blaze, and thus joy arises; second, I am able to cut off the bonds of birth and death that have continued for a long time, and thus joy arises; third, I am now able to cross the great ocean of birth and death, which is filled with various speculations (vitarka), wrong views, and confusion, and thus joy arises; fourth, I am able to overthrow the banner of pride that has stood for a long time, and thus joy arises; fifth, I am able to shatter the mountain of afflictions with diamond wisdom, until there is not even a particle of dust remaining, and thus joy arises; sixth, I am now not only at peace myself, but also able to bring peace to others, and thus joy arises; seventh, I have awakened from a long night of sleep, and I am also able to awaken all sentient beings who are bound by the ropes of love, covered by the darkness of ignorance, and blind in the long night, and thus joy arises; eighth, I have been liberated from all evil destinies, and I am also able to liberate others, and thus joy arises; ninth, in the vast wilderness of birth and death for a long night, I have been exhausted, hungry, and thirsty, walking alone without companions, transmigrating endlessly, not knowing the right path, not knowing the direction, but now I am able to recognize the path and also show the path, and thus joy arises; tenth, I am now able to go towards the city of all-wisdom (sarvajñāna-nagara), and thus joy arises. O good man! A Bodhisattva, accomplishing these ten dharmas, is said to be cultivating joy.』
『Furthermore, O good man! A Bodhisattva, accomplishing ten dharmas, is able to practice equanimity (Upeksha). What are these ten? First, in the colors seen by the eye, he attains the practice of equanimity; second, in the sounds heard by the ear, he attains the practice of equanimity; third, in the scents smelled by the nose, he attains the practice of equanimity; fourth, in the tastes tasted by the tongue, he attains the practice of equanimity; fifth, in the touches felt by the body, he attains the practice of equanimity; sixth, in the dharmas known by the mind, he attains the practice of equanimity. When practicing in this way, he does not disturb, harm, or destroy the objects of color, etc.; seventh, in the suffering of suffering, he attains the practice of equanimity; eighth, in the suffering of change, he attains the practice of equanimity; ninth,
於行苦中，得舍行故，作是行時，于苦苦、壞苦、行苦性中，不惱壞、不損害、不滅盡；十者、于所作已辦有情中，得舍行故，發歡喜、凈信、悅樂之心，作是思惟：『彼諸有情雖已自度，我當令彼而得度脫，行於舍心。』善男子！菩薩成就此十種法，是名修舍。
「複次，善男子！菩薩成就十種法，得遊戲神通。何等為十？一者、示現隱沒；二者、示現受生；三者、示現少年遊戲後宮；四者、示現出家；五者、示現苦行；六者、示現往于菩提道場；七者、示現降伏眾魔；八者、示現成等正覺；九者、示現轉正法輪；十者、示現大般涅槃。」
爾時止蓋菩薩白佛言：「世尊！何因緣故，諸大菩薩于睹史多天宮示現滅沒，乃至示現入大涅槃？」
佛言：「善男子！菩薩于睹史多天最尊、最勝，超過一切世間諸欲境界而無染著，為有情故，示現隱沒。有情見已，舍離常想，起無常想，以彼無常為依止故，得不放逸。善男子！彼諸有情未離放逸，雖于菩薩生凈信心，然由耽嗜諸欲境界，未能承事供養菩薩，作是思惟：『菩薩與我長時在世，我等於后往菩薩所承事供養，而不晚也！』為令如是有情起戀慕心，舍于放逸，現隱沒耳！而彼有情觀無常已，不復放逸，當得阿耨多羅三藐三菩提。善男子！若有眾生
【現代漢語翻譯】 現代漢語譯本：在行苦（saṃskāra-duḥkhatā）之中，能夠捨棄這種行，在進行這種行為時，對於苦苦（duḥkha-duḥkhatā）、壞苦（vipariṇāma-duḥkhatā）、行苦（saṃskāra-duḥkhatā）的性質，不惱亂、不損害、不滅盡；十者，對於所作已辦的有情，能夠捨棄這種行，發起歡喜、清凈的信心、喜悅快樂的心，這樣思惟：『那些有情雖然已經自我解脫，我應當讓他們也得到解脫，行於舍心。』善男子！菩薩成就這十種法，就叫做修舍。
『複次，善男子！菩薩成就十種法，就能遊戲神通。哪十種呢？一者，示現隱沒；二者，示現受生；三者，示現少年遊戲後宮；四者，示現出家；五者，示現苦行；六者，示現前往菩提道場；七者，示現降伏眾魔；八者，示現成等正覺；九者，示現轉正法輪；十者，示現大般涅槃。』
當時，止蓋菩薩（Śīlacchādanā bodhisattva）對佛說：『世尊！因為什麼因緣，諸大菩薩在兜率陀天宮（Tuṣita）示現滅沒，乃至示現入大涅槃呢？』
佛說：『善男子！菩薩在兜率陀天是最尊貴、最殊勝的，超越一切世間的慾望境界而沒有染著，爲了有情的緣故，示現隱沒。有情看見之後，舍離常想，生起無常想，因為以那無常作為依靠，所以能不放逸。善男子！那些有情沒有離開放逸，雖然對菩薩生起清凈的信心，然而由於耽嗜各種慾望境界，不能承事供養菩薩，這樣思惟：『菩薩與我們長久在世，我們等到以後再去菩薩那裡承事供養，也不算晚！』爲了讓這樣的有情生起戀慕之心，捨棄放逸，才示現隱沒啊！而那些有情觀察無常之後，不再放逸，就能得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。善男子！如果有眾生
【English Translation】 English version: In the suffering of formations (saṃskāra-duḥkhatā), one is able to relinquish that conduct. When engaging in this conduct, with regard to the nature of the suffering of suffering (duḥkha-duḥkhatā), the suffering of change (vipariṇāma-duḥkhatā), and the suffering of formations (saṃskāra-duḥkhatā), one does not disturb, harm, or completely extinguish them. Tenth, with regard to sentient beings who have accomplished what needs to be done, one is able to relinquish that conduct, generating joy, pure faith, and a delightful mind, thinking thus: 'Although those sentient beings have already liberated themselves, I shall enable them to attain liberation, acting with a mind of equanimity.' Good man! A Bodhisattva who accomplishes these ten qualities is called one who cultivates equanimity.
'Furthermore, good man! A Bodhisattva who accomplishes ten qualities attains the play of supernormal powers. What are the ten? First, demonstrating disappearance; second, demonstrating rebirth; third, demonstrating youthful play in the harem; fourth, demonstrating renunciation; fifth, demonstrating ascetic practices; sixth, demonstrating going to the Bodhi tree; seventh, demonstrating subduing the multitudes of demons; eighth, demonstrating attaining complete and perfect enlightenment; ninth, demonstrating turning the wheel of the Dharma; tenth, demonstrating great complete Nirvana.'
At that time, the Bodhisattva Śīlacchādanā (止蓋菩薩) said to the Buddha: 'World Honored One! What is the cause and condition by which the great Bodhisattvas demonstrate passing away in the Tuṣita (兜率陀天) heaven, and even demonstrate entering great Nirvana?'
The Buddha said: 'Good man! The Bodhisattva in the Tuṣita (兜率陀天) heaven is the most honored and most supreme, surpassing all worldly realms of desire without attachment. For the sake of sentient beings, they demonstrate disappearance. When sentient beings see this, they abandon the thought of permanence and generate the thought of impermanence. Because they rely on that impermanence, they are able to be non-negligent. Good man! Those sentient beings who have not abandoned negligence, although they generate pure faith in the Bodhisattva, nevertheless, due to their attachment to various realms of desire, are unable to serve and make offerings to the Bodhisattva, thinking thus: 'The Bodhisattva will be in the world with us for a long time. We can go to the Bodhisattva later to serve and make offerings, and it will not be too late!' In order to cause such sentient beings to generate a longing mind and abandon negligence, they demonstrate disappearance! And those sentient beings, having observed impermanence, will no longer be negligent and will attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提). Good man! If there are beings
應處母胎而調伏者，菩薩即處母胎中，現其功德威神希有之事，為說種種微妙之法，眾生聞已當得阿耨多羅三藐三菩提。善男子！若諸有情應見菩薩為童子時後宮遊戲而調伏者，菩薩令彼有情得成熟故，亦為守護下劣有情少信根者，現為童子宮中游戲。善男子！若諸有情應見菩薩出家而成熟者，菩薩為欲令其得成熟故，示現出家。善男子！若天、龍、藥叉、健闥縛應以苦行得調伏者，菩薩為化彼故及為降伏諸外道故，示現苦行。善男子！若諸有情長夜悕求，發如是愿：『菩薩若詣菩提道場，我當往彼勤修供養！』菩薩為如是等諸有情故，示現往詣菩提道場，為令有情隨順供養，決定當得阿耨多羅三藐三菩提。善男子！若諸有情我慢貢高、憍奢縱逸，為欲令彼舍離如是煩惱事故、降諸魔故，而能示現坐于道場。若諸有情樂寂靜者，菩薩為令畢竟證得最勝、最高殊勝法故，示坐道場，成等正覺。是故菩薩現正覺已，三千大千世界悉皆寂靜，無復眾聲。彼諸有情見斯事已，咸作是言：『愿我未來證菩提時，亦如菩薩坐于道場，成等正覺！』善男子！若諸有情以彼邪師為一切智，受于邪法，此世、他世不能出離，成等正覺，菩薩為欲降伏彼故及為善根成熟故；復有眾生堪為法器堪示道故，菩薩即現成等正覺，往彼波羅痆斯城，
【現代漢語翻譯】 現代漢語譯本： 如果有些眾生應該在母胎中被調伏，菩薩就會處在母胎中，示現他的功德和威神，以及稀有之事，為他們宣說種種微妙的佛法，眾生聽聞后就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！如果有些眾生應該見到菩薩作為童子在後宮嬉戲玩耍而被調伏，菩薩爲了使這些眾產生熟，也爲了守護那些下劣、少信根的眾生，就示現為童子在宮中嬉戲玩耍。善男子！如果有些眾生應該見到菩薩出家而被成熟，菩薩爲了讓他們成熟，就示現出家。善男子！如果天（Deva）、龍（Nāga）、藥叉（Yaksa）、健闥縛（Gandharva）應該通過苦行才能被調伏，菩薩爲了教化他們，以及爲了降伏各種外道，就示現苦行。善男子！如果有些眾生長久以來都希望併發出這樣的願望：『菩薩如果前往菩提道場，我應當前往那裡勤奮地修行供養！』菩薩爲了這些眾生，就示現前往菩提道場，爲了讓眾生隨順供養，決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！如果有些眾生我慢貢高、驕奢放縱，爲了讓他們舍離這些煩惱之事，以及爲了降伏諸魔，菩薩就能示現坐在道場。如果有些眾生喜歡寂靜，菩薩爲了讓他們最終證得最殊勝、最高超的佛法，就示現坐在道場，成就正等正覺。因此，菩薩示現成就正覺后，三千大千世界都變得寂靜，沒有了各種聲音。那些眾生見到這些事後，都說：『愿我未來證得菩提時，也能像菩薩一樣坐在道場，成就正等正覺！』善男子！如果有些眾生把那些邪師當作一切智者，接受邪法，今生來世都不能解脫，成就正等正覺，菩薩爲了降伏他們，以及爲了使善根成熟；還有些眾生堪當法器，可以為他們指明道路，菩薩就示現成就正等正覺，前往波羅痆斯城（Varanasi）。
【English Translation】 English version: If there are beings who should be tamed by being in a mother's womb, the Bodhisattva dwells in the mother's womb, manifesting his meritorious virtues and awe-inspiring, rare events, and speaks various subtle Dharmas for them. Upon hearing this, beings will attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment). Good man! If there are beings who should be tamed by seeing the Bodhisattva as a child playing in the harem, the Bodhisattva manifests as a child playing in the palace to mature those beings and to protect inferior beings with little faith. Good man! If there are beings who should be matured by seeing the Bodhisattva renounce the world, the Bodhisattva manifests renunciation to mature them. Good man! If Devas (天), Nāgas (龍), Yakshas (藥叉), and Gandharvas (健闥縛) should be tamed by ascetic practices, the Bodhisattva manifests ascetic practices to transform them and to subdue various heretics. Good man! If there are beings who have long cherished and made such a vow: 'If the Bodhisattva goes to the Bodhi (菩提) tree, I shall go there to diligently practice offerings!' For the sake of these beings, the Bodhisattva manifests going to the Bodhi tree, so that beings may follow and make offerings, and will surely attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment). Good man! If there are beings who are arrogant and haughty, conceited and unrestrained, in order to make them abandon these afflictions and to subdue all demons, the Bodhisattva can manifest sitting in the Bodhimanda (道場, place of enlightenment). If there are beings who enjoy tranquility, the Bodhisattva manifests sitting in the Bodhimanda (道場, place of enlightenment) and attaining perfect enlightenment, in order to enable them to ultimately attain the most supreme and highest Dharma. Therefore, after the Bodhisattva manifests perfect enlightenment, the three thousand great thousand worlds are all silent, without any sound. When those beings see these events, they all say: 'May I also sit in the Bodhimanda (道場, place of enlightenment) and attain perfect enlightenment like the Bodhisattva when I attain Bodhi (菩提) in the future!' Good man! If there are beings who regard those heretical teachers as omniscient, accept heretical teachings, and cannot be liberated in this life or the next, attaining perfect enlightenment, the Bodhisattva manifests attaining perfect enlightenment to subdue them and to mature their good roots; and because there are beings who are worthy vessels of the Dharma and can be shown the path, the Bodhisattva manifests attaining perfect enlightenment and goes to the city of Varanasi (波羅痆斯城).
示現三轉十二行法輪。善男子！若諸有情宜聞涅槃而調伏者，菩薩即現大般涅槃而調伏之。善男子！以是因緣菩薩于睹史多天最勝宮中示現隱沒，乃至示現大般涅槃。善男子！菩薩成就此十種法，得遊戲神通。
「複次，善男子！菩薩成就十種法，能離八無暇。何等為十？一者、舍離不善法；二者、于如來所說學處終不違越；三者、遠離慳貪；四者、已曾供養諸佛、如來；五者、勤修福業；六者、智慧圓滿；七者、得方便善巧；八者、本願具足；九者、厭離世法；十者、勤行精進。
「善男子！菩薩以離眾惡業故，不墮地獄。諸有情等生地獄中者，為無量苦之所逼惱，生瞋恚心。菩薩不爾！十善業道性成就故，終不生於地獄之中。善男子！菩薩于如來學處不違越故，不墮畜生趣中。生其中者，極受熾盛無量苦惱。善男子！菩薩不慳貪故，不生餓鬼之中。生其中者，極受熾盛飢餓、苦惱。善男子！菩薩已曾承事供養諸佛、如來故，而不生於邪見之家。若生其中，諸緣不具，與善知識不得和合，是故菩薩不生其中。遇善知識，修行善法，由是得生正見之家，諸緣具足，增長廣大殊勝善根。善男子！菩薩諸根終無缺減。若缺減者，于佛法中即非法器。然菩薩以積集福業故，于佛、法、僧及制多所承事供養故，得
【現代漢語翻譯】 現代漢語譯本 示現三轉十二行法輪（Dharmacakra，佛法之輪）。善男子！如果有些眾生適合聽聞涅槃（Nirvana，寂滅）之法才能被調伏，菩薩就會示現大般涅槃（Parinirvana，完全的寂滅）來調伏他們。善男子！因為這個因緣，菩薩在兜率陀天（Tusita Heaven）最勝的宮殿中示現隱沒，乃至示現大般涅槃。善男子！菩薩成就這十種法，就能獲得遊戲神通（Abhijnas，超自然能力）。
『再者，善男子！菩薩成就十種法，能夠遠離八無暇（Eight unfree states）。哪十種呢？一是舍離不善法；二是對如來（Tathagata，佛）所說的學處（Siksa，戒律）始終不違越；三是遠離慳貪（Matsarya，吝嗇）；四是曾經供養諸佛、如來；五是勤修福業（Punya，功德）；六是智慧圓滿；七是獲得方便善巧（Upaya-kausalya，善巧方便）；八是本願具足；九是厭離世法；十是勤行精進（Virya，努力）。』
『善男子！菩薩因為遠離各種惡業，所以不墮入地獄（Naraka，受苦之處）。那些眾生生地獄中的，被無量的痛苦所逼迫惱亂，生起嗔恚心。菩薩不是這樣！因為十善業道（Ten wholesome actions）的本性成就，最終不會生在地獄之中。善男子！菩薩因為對如來的學處不違越，所以不墮入畜生趣（Tiryagyoni，動物道）中。生在其中的眾生，極度遭受熾盛無量的苦惱。善男子！菩薩因為不慳貪，所以不生在餓鬼（Preta，飢餓的鬼魂）之中。生在其中的眾生，極度遭受熾盛的飢餓、苦惱。善男子！菩薩因為曾經承事供養諸佛、如來，所以不生在邪見之家。如果生在其中，各種因緣不具足，與善知識（Kalyanamitra，良師益友）不能和合，因此菩薩不生在其中。遇到善知識，修行善法，由此得以生在正見之家，各種因緣具足，增長廣大殊勝的善根。善男子！菩薩的諸根（Indriya，感官）最終不會有缺減。如果缺減，在佛法中就不是法器。然而菩薩因為積集福業的緣故，對於佛、法、僧（Buddha, Dharma, Sangha，佛教三寶）以及制多（Caitya，佛塔）所在之處承事供養的緣故，獲得』
【English Translation】 English version Manifesting the Dharma wheel (Dharmacakra) of three turnings and twelve aspects. Good son! If there are sentient beings who can be tamed by hearing about Nirvana (Nirvana, liberation), the Bodhisattva will manifest great Parinirvana (Parinirvana, complete liberation) to tame them. Good son! Because of this cause, the Bodhisattva manifests disappearance in the most excellent palace in the Tusita Heaven (Tusita Heaven), and even manifests great Parinirvana. Good son! The Bodhisattva, having accomplished these ten dharmas, obtains the play of supernormal powers (Abhijnas, supernormal powers).
'Furthermore, good son! The Bodhisattva, having accomplished ten dharmas, is able to be apart from the eight unfree states (Eight unfree states). What are the ten? First, abandoning unwholesome dharmas; second, never transgressing the precepts (Siksa, precepts) spoken by the Tathagata (Tathagata, Buddha); third, being apart from stinginess (Matsarya, miserliness); fourth, having previously made offerings to all Buddhas and Tathagatas; fifth, diligently cultivating meritorious deeds (Punya, merit); sixth, having perfect wisdom; seventh, obtaining skillful means (Upaya-kausalya, skillful means); eighth, having complete original vows; ninth, being disgusted with worldly dharmas; tenth, diligently practicing vigor (Virya, effort).'
'Good son! Because the Bodhisattva is apart from all evil deeds, he does not fall into hell (Naraka, place of suffering). Those sentient beings who are born in hell are oppressed and disturbed by immeasurable suffering, and generate anger. The Bodhisattva is not like that! Because the nature of the ten wholesome actions (Ten wholesome actions) is accomplished, he will ultimately not be born in hell. Good son! Because the Bodhisattva does not transgress the precepts of the Tathagata, he does not fall into the animal realm (Tiryagyoni, animal realm). Those born therein suffer extremely intense and immeasurable suffering. Good son! Because the Bodhisattva is not stingy, he is not born among the hungry ghosts (Preta, hungry ghosts). Those born therein suffer extremely intense hunger and suffering. Good son! Because the Bodhisattva has previously served and made offerings to all Buddhas and Tathagatas, he is not born in a family with wrong views. If born therein, the various conditions are not complete, and he cannot be in harmony with good spiritual friends (Kalyanamitra, virtuous friend), therefore the Bodhisattva is not born therein. Encountering good spiritual friends and practicing wholesome dharmas, he is thereby able to be born in a family with right views, the various conditions are complete, and he increases vast and supremely excellent roots of goodness. Good son! The Bodhisattva's faculties (Indriya, senses) will ultimately not be deficient. If they are deficient, he is not a vessel for the Dharma in the Buddhadharma. However, because the Bodhisattva accumulates meritorious deeds, and because he serves and makes offerings to the Buddha, Dharma, Sangha (Buddha, Dharma, Sangha, Three Jewels) and Caityas (Caitya, stupa), he obtains'
諸根具足，堪為法器。善男子！菩薩不生邊地。何以故？邊地之人頑嚚愚憃，猶如啞羊，如是等類于善惡言義不能了知，不孝父母，不敬沙門、婆羅門。是故菩薩常生中國，利根智慧，聰悟明達，于佛法中堪為法器。善男子！菩薩不于長壽天生，若生其中，不得值遇無量諸佛出現於世，不得道果，無能利益。是故菩薩生於欲界，遇佛出現，承事供養，成熟眾生。所以者何？以能得彼巧方便故。善男子！菩薩不生無佛世界，其中無佛、法、僧而應供養，常生具足三寶佛土之中。所以者何？以諸菩薩具本願故。善男子！菩薩聞是無暇之處深生厭離，隨如是類得厭離已，勤修精進，獲諸善法，永斷一切諸不善法。善男子！菩薩成就此十種法，遠離八無暇。
「複次，善男子！菩薩成就十種法，得不退轉菩提之心。何等為十？一者、遠離虛誑諂曲；二者、質直清凈，離諸疑惑；三者、遠離師奉；四者、遠離法慳；五者、不作滅法因緣；六者、如說而行，終不虛誑；七者、攝取大乘；八者、于大乘人常生尊重，同法想故；九者、得趣向大乘，隨順悟入；十者、于說法師作善知識想。善男子！菩薩成就此十種法，即得不退菩提心。
「複次，善男子！菩薩成就十種法，得宿住隨念智。何等為十？一者、承事諸佛；二者
【現代漢語翻譯】 現代漢語譯本 『諸根具足，堪為法器。』（諸根具足：指六根完好，沒有殘缺；法器：比喻能夠接受佛法教誨的人。）善男子！菩薩不生於邊地。（邊地：指文化落後、佛法不興盛的地區。）為什麼呢？邊地之人愚昧頑固，猶如啞羊，這些人對於善惡之義不能明瞭，不孝順父母，不尊敬沙門（指出家修道的僧人）、婆羅門（指古印度教的祭司）。因此，菩薩常生於中國（指文化中心，佛法興盛之地），具有敏銳的智慧，聰穎明達，在佛法中堪為法器。善男子！菩薩不生於長壽天（指壽命極長的天界），若生於其中，就不能遇到無數諸佛出現於世，不能證得道果，無法利益眾生。因此，菩薩生於欲界（指有情眾生有情慾、色慾、食慾的生存空間），遇到佛陀出現，承事供養，成熟眾生。為什麼呢？因為這樣能夠獲得巧妙方便的法門。善男子！菩薩不生於沒有佛的世界，因為那裡沒有佛、法、僧三寶可以應供養，菩薩常生於具足三寶的佛土之中。為什麼呢？因為諸菩薩具有根本的誓願。善男子！菩薩聽聞這些沒有空閑修行的處所，內心深生厭離，像這樣對無暇之處生起厭離之後，勤奮修行精進，獲得各種善法，永遠斷除一切不善之法。善男子！菩薩成就這十種法，就能遠離八無暇。（八無暇：指沒有機會修習佛法的八種處境。）
『複次，善男子！菩薩成就十種法，得不退轉菩提之心。（不退轉菩提之心：指永不退失的覺悟之心。）是哪十種呢？一者、遠離虛誑諂曲（虛誑諂曲：虛假欺騙，諂媚逢迎）；二者、質直清凈，遠離各種疑惑；三者、遠離師奉（師奉：指對師長的供養和尊重）；四者、遠離法慳（法慳：對佛法的吝嗇，不願傳授）；五者、不作滅法因緣（滅法因緣：導致佛法衰敗的原因）；六者、如所說而行，終不虛假欺騙；七者、攝取大乘（攝取大乘：學習和弘揚大乘佛法）；八者、對於修習大乘佛法的人常生尊重之心，視其為同修佛法之人；九者、能夠趣向大乘佛法，隨順悟入；十者、對於說法之法師，視其為善知識。善男子！菩薩成就這十種法，就能得到不退轉的菩提心。
『複次，善男子！菩薩成就十種法，得宿住隨念智。（宿住隨念智：能夠回憶前世經歷的智慧。）是哪十種呢？一者、承事諸佛；二者…
【English Translation】 English version 『Endowed with all faculties, worthy to be a vessel of the Dharma.』 (Endowed with all faculties: refers to having complete and undamaged six senses; vessel of the Dharma: a metaphor for someone capable of receiving the Buddha's teachings.) Good man! Bodhisattvas are not born in border regions. (Border regions: refers to areas with underdeveloped culture and where Buddhism is not flourishing.) Why? People in border regions are stubborn and foolish, like mute sheep. Such people cannot understand the meaning of good and evil, are not filial to their parents, and do not respect Shramanas (monks who have left home to cultivate the Way) and Brahmins (priests of ancient Indian religions). Therefore, Bodhisattvas are often born in China (referring to cultural centers, places where Buddhism flourishes), possessing keen wisdom, intelligence, and understanding, and are worthy vessels of the Dharma. Good man! Bodhisattvas are not born in the heavens of long life (referring to realms with extremely long lifespans). If they were born there, they would not encounter the countless Buddhas appearing in the world, would not attain the fruit of the Path, and would not be able to benefit sentient beings. Therefore, Bodhisattvas are born in the desire realm (referring to the realm where sentient beings have desires for emotions, forms, and food), encounter the appearance of the Buddha, serve and make offerings, and mature sentient beings. Why? Because they can obtain skillful and expedient Dharma methods. Good man! Bodhisattvas are not born in worlds without Buddhas, because there are no Buddhas, Dharma, or Sangha to receive offerings. Bodhisattvas are always born in Buddha lands that are complete with the Three Jewels. Why? Because all Bodhisattvas have fundamental vows. Good man! Bodhisattvas, upon hearing of these places where there is no time for cultivation, develop deep aversion. Having developed aversion to such places, they diligently cultivate and advance, obtain various good Dharmas, and permanently cut off all unwholesome Dharmas. Good man! Bodhisattvas who accomplish these ten Dharmas can stay away from the eight unfavorable conditions. (Eight unfavorable conditions: refers to eight situations where there is no opportunity to practice the Dharma.)
『Furthermore, good man! Bodhisattvas who accomplish ten Dharmas attain the irreversible Bodhi mind. (Irreversible Bodhi mind: refers to the mind of enlightenment that never regresses.) What are the ten? First, abstaining from falsehood, deceit, and flattery; second, being honest and pure, free from all doubts; third, abstaining from stinginess towards teachers (stinginess towards teachers: refers to the reluctance to offer respect and support to teachers); fourth, abstaining from stinginess towards the Dharma (stinginess towards the Dharma: reluctance to share the Dharma); fifth, not creating causes for the destruction of the Dharma (causes for the destruction of the Dharma: reasons that lead to the decline of the Dharma); sixth, acting in accordance with what is said, never being false or deceitful; seventh, embracing the Mahayana (embracing the Mahayana: studying and propagating Mahayana Buddhism); eighth, always having respect for those who practice Mahayana Buddhism, regarding them as fellow practitioners of the Dharma; ninth, being able to turn towards Mahayana Buddhism, following and entering into enlightenment; tenth, regarding Dharma masters who preach the Dharma as good spiritual friends. Good man! Bodhisattvas who accomplish these ten Dharmas attain the irreversible Bodhi mind.』
『Furthermore, good man! Bodhisattvas who accomplish ten Dharmas attain the wisdom of remembering past lives. (Wisdom of remembering past lives: the wisdom to recall past life experiences.) What are the ten? First, serving all Buddhas; second…
、攝受正法；三者、持戒清凈；四者、無有惡作；五者、得無障礙；六者、歡喜無量；七者、得多修行；八者、得三摩呬多；九者、得化生；十者、得識無愚癡。善男子！菩薩承事無量諸佛故，得尊重正法；于諸正法受持讀誦，為他廣說；不顧身命勤修正法，故得尸羅，所謂身、語、意戒皆得清凈；由戒清凈故，得無惡作；無惡作故，得無障礙；由無障礙故，得歡喜無量；歡喜無量故，得多修行；多修行故，得三摩地；得三摩地故，能趣清凈；趣清凈故，恒得化生；得化生故，識無愚癡；識無愚癡故，得憶念生智。由是能隨憶念多生，一生、二生乃至無量百千生。善男子！菩薩成就此十種法，得宿住隨念智。
「複次，善男子！菩薩成就十種法，不離善知識。何等為十？一者、見佛、聞佛、唸佛；二者、聽聞正法；三者、承事眾僧；四者、不離諸佛、菩薩，問訊起居；五者、常近多聞說法之師；六者、常得聽聞諸波羅蜜；七者、恒聞菩提分法；八者、恒聞三解脫門；九者、恒聞四梵行；十者、恒聞一切智性。善男子！菩薩成就此十種法，親近善知識。
「複次，善男子！菩薩成就十種法，遠離惡知識。何等為十？一者、遠離毀禁補特伽羅；二者、遠離破見補特伽羅；三者、遠離壞威儀補特伽羅；四者、遠
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩成就這十種法，能夠攝受正法；第二，持戒清凈；第三，沒有惡作（對自己的行為感到後悔）；第四，得到無有障礙；第五，歡喜無量；第六，得到更多修行；第七，得到三摩呬多（專注，禪定）；第八，得到化生（由願力化現出生）；第九，得到智慧，沒有愚癡。善男子！菩薩承事無量諸佛的緣故，得到尊重正法；對於諸正法受持讀誦，為他人廣為解說；不顧惜身命勤奮修正法，因此得到尸羅（戒律），也就是身、語、意戒都得到清凈；由於戒律清凈的緣故，沒有惡作；沒有惡作的緣故，得到無有障礙；由於無有障礙的緣故，得到歡喜無量；歡喜無量的緣故，得到更多修行；更多修行的緣故，得到三摩地（禪定）；得到三摩地的緣故，能夠趨向清凈；趨向清凈的緣故，恒常得到化生；得到化生的緣故，智慧沒有愚癡；智慧沒有愚癡的緣故，得到憶念生智。因此能夠隨順憶念多生，一生、二生乃至無量百千生。善男子！菩薩成就這十種法，得到宿住隨念智（回憶前世的能力）。』
『再次，善男子！菩薩成就十種法，不離善知識（良師益友）。哪十種呢？第一，見佛、聞佛、唸佛；第二，聽聞正法；第三，承事眾僧（僧團）；第四，不離開諸佛、菩薩，問訊起居；第五，常親近多聞說法之師；第六，常能聽聞諸波羅蜜（到達彼岸的方法）；第七，恒常聽聞菩提分法（幫助達到覺悟的方法）；第八，恒常聽聞三解脫門（空、無相、無愿）；第九，恒常聽聞四梵行（慈、悲、喜、舍）；第十，恒常聽聞一切智性（對一切事物本質的理解）。善男子！菩薩成就這十種法，親近善知識。』
『再次，善男子！菩薩成就十種法，遠離惡知識（損友）。哪十種呢？第一，遠離毀禁補特伽羅（違犯戒律的人）；第二，遠離破見補特伽羅（持有錯誤見解的人）；第三，遠離壞威儀補特伽羅（行為不莊重的人）；第四，遠離』
【English Translation】 English version: 'Good man! A Bodhisattva who accomplishes these ten dharmas is able to embrace the True Dharma; second, maintains pure precepts; third, has no remorse (regret for one's actions); fourth, obtains no obstacles; fifth, has immeasurable joy; sixth, obtains more practice; seventh, obtains Samahita (concentration, meditation); eighth, obtains transformation birth (birth by the power of vows); ninth, obtains wisdom, without ignorance. Good man! Because a Bodhisattva serves countless Buddhas, he obtains respect for the True Dharma; he upholds, recites, and widely explains the True Dharma to others; he diligently cultivates the True Dharma without regard for his life, therefore he obtains Shila (precepts), that is, the precepts of body, speech, and mind are all purified; because of the purity of precepts, there is no remorse; because there is no remorse, there are no obstacles; because there are no obstacles, there is immeasurable joy; because there is immeasurable joy, there is more practice; because there is more practice, there is Samadhi (meditation); because Samadhi is obtained, one is able to move towards purity; because one moves towards purity, one constantly obtains transformation birth; because transformation birth is obtained, wisdom has no ignorance; because wisdom has no ignorance, one obtains the wisdom of recollection. Therefore, one is able to recollect many lives, one life, two lives, even countless hundreds of thousands of lives. Good man! A Bodhisattva who accomplishes these ten dharmas obtains the wisdom of remembering past lives (ability to recall previous lives).'
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas does not separate from good teachers (beneficial friends). What are the ten? First, seeing the Buddha, hearing the Buddha, remembering the Buddha; second, listening to the True Dharma; third, serving the Sangha (monastic community); fourth, not leaving the Buddhas and Bodhisattvas, inquiring about their well-being; fifth, constantly approaching teachers who are learned and preach the Dharma; sixth, constantly being able to hear the Paramitas (methods to reach the other shore); seventh, constantly hearing the Bodhipakshika-dharmas (methods to help achieve enlightenment); eighth, constantly hearing the Three Doors of Liberation (emptiness, signlessness, wishlessness); ninth, constantly hearing the Four Brahmaviharas (loving-kindness, compassion, joy, equanimity); tenth, constantly hearing the nature of all-knowingness (understanding of the essence of all things). Good man! A Bodhisattva who accomplishes these ten dharmas draws near to good teachers.'
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas stays away from bad teachers (harmful friends). What are the ten? First, staying away from those who violate precepts, the Pudgalas (individuals); second, staying away from those who hold wrong views, the Pudgalas; third, staying away from those who ruin dignified conduct, the Pudgalas; fourth, staying away from'
離邪命補特伽羅；五者、遠離習近憒鬧補特伽羅；六者、遠離懈怠補特伽羅；七者、遠離耽著生死補特伽羅；八者、遠離違背正覺補特伽羅；九者、遠離愛著家業補特伽羅；十者、遠離一切煩惱。善男子！菩薩雖復遠離如是諸惡知識，然于彼處不起損害、輕賤之心。菩薩應發如是之心：『由佛說言：「若與雜亂眾生而相染習，便即為彼之所破壞。」是故我應遠離如是諸雜亂處。』善男子！菩薩成就此十種法，遠離惡知識。
「複次，善男子！菩薩成就十種法，得法性身。何等為十？一者、得平等身；二者、得清凈身；三者、得無盡身；四者、得積集身；五者、得法身；六者、得甚深難測不可計度身；七者、得不可思議身；八者、得寂靜身；九者、得等虛空身；十者、得智身。善男子！菩薩成就此十種法，得如來法性身。」
止蓋菩薩言：「世尊！諸菩薩等於何位中，得證如來法性之身？」
佛言：「善男子！初地菩薩得平等身。何以故？以永離一切不平等故，悟入一切菩薩平等法性故；二地菩薩得清凈身，以尸羅清凈故；三地菩薩得無盡身，以永離一切瞋害故；四地菩薩得善積集身，以積集佛法故；五地菩薩證得法身，以能通達一切法故；六地菩薩得不可計度甚深難測身，以積集不可計度、甚深難
【現代漢語翻譯】 現代漢語譯本 遠離邪命補特伽羅（Pudgalas，人）；五者，遠離習近憒鬧補特伽羅；六者，遠離懈怠補特伽羅；七者，遠離耽著生死補特伽羅；八者，遠離違背正覺補特伽羅；九者，遠離愛著家業補特伽羅；十者，遠離一切煩惱。善男子！菩薩雖然遠離這些惡知識，但對他們不起損害、輕賤之心。菩薩應該發這樣的心：『佛說：「如果與雜亂的眾生相互染習，就會被他們所破壞。」因此我應該遠離這些雜亂之處。』善男子！菩薩成就這十種法，就能遠離惡知識。
『複次，善男子！菩薩成就十種法，就能得到法性身。哪十種呢？一是得到平等身；二是得到清凈身；三是得到無盡身；四是得到積集身；五是得到法身；六是得到甚深難測不可計度身；七是得到不可思議身；八是得到寂靜身；九是得到等虛空身；十是得到智身。』善男子！菩薩成就這十種法，就能得到如來的法性身。
止蓋菩薩問：『世尊！諸位菩薩在哪個位階上，能夠證得如來的法性之身？』
佛說：『善男子！初地菩薩得到平等身。為什麼呢？因為他們永遠離開了所有不平等，領悟進入一切菩薩的平等法性；二地菩薩得到清凈身，因為他們的戒律清凈；三地菩薩得到無盡身，因為他們永遠離開了所有嗔恨和傷害；四地菩薩得到善積集身，因為他們積集佛法；五地菩薩證得法身，因為他們能夠通達一切法；六地菩薩得到不可計度甚深難測身，因為他們積集了不可計度、甚深難
【English Translation】 English version To keep away from Pudgalas (persons) who maintain themselves by wrong livelihood; fifth, to keep away from Pudgalas who are fond of noisy places; sixth, to keep away from lazy Pudgalas; seventh, to keep away from Pudgalas who are attached to birth and death; eighth, to keep away from Pudgalas who are opposed to perfect enlightenment; ninth, to keep away from Pudgalas who are attached to their homes and possessions; tenth, to keep away from all afflictions. Good man! Although Bodhisattvas keep away from such evil friends, they do not harbor thoughts of harming or despising them. Bodhisattvas should generate this thought: 『The Buddha said, 「If one associates with confused beings, one will be corrupted by them.」 Therefore, I should keep away from such confused places.』 Good man! Bodhisattvas who accomplish these ten dharmas keep away from evil friends.
『Furthermore, good man! Bodhisattvas who accomplish ten dharmas attain the Dharma-nature body. What are the ten? First, attaining the body of equality; second, attaining the body of purity; third, attaining the body of inexhaustibility; fourth, attaining the body of accumulation; fifth, attaining the Dharma body; sixth, attaining the body that is immeasurably deep and difficult to fathom; seventh, attaining the inconceivable body; eighth, attaining the body of tranquility; ninth, attaining the body equal to space; tenth, attaining the body of wisdom.』 Good man! Bodhisattvas who accomplish these ten dharmas attain the Tathagata's Dharma-nature body.
The Stop-Covering Bodhisattva said: 『World-Honored One! In what stage do Bodhisattvas attain the Tathagata's Dharma-nature body?』
The Buddha said: 『Good man! Bodhisattvas of the first ground attain the body of equality. Why? Because they have forever left behind all inequality and have awakened to the equal Dharma-nature of all Bodhisattvas; Bodhisattvas of the second ground attain the body of purity, because their precepts are pure; Bodhisattvas of the third ground attain the body of inexhaustibility, because they have forever left behind all anger and harm; Bodhisattvas of the fourth ground attain the body of good accumulation, because they accumulate the Buddha's teachings; Bodhisattvas of the fifth ground attain the Dharma body, because they are able to understand all dharmas; Bodhisattvas of the sixth ground attain the immeasurably deep and difficult to fathom body, because they accumulate immeasurable, deep and difficult
測法故；七地菩薩得不可思議身，以積集不思議佛法，及能積集方便善巧故；八地菩薩得寂靜身，以遠離一切戲論及煩惱故；九地菩薩得等虛空身，以無邊身充滿故；十地菩薩證得智身，以積集一切智故。」
止蓋菩薩言：「世尊！如來法身與菩薩法身有何差別？」
佛言：「善男子！二種法身性無差別，功德威力而有差別。」
止蓋菩薩白佛言：「世尊！云何性無差別而有差別？」
佛言：「善男子！佛與菩薩法性無差別。何以故？此二種身同一性故，但功德威力有差別耳！」
止蓋菩薩白佛言：「世尊！佛與菩薩功德威力云何應知有其差別？」
佛言：「善男子！我今為汝廣說譬喻以明斯義。善男子！如末尼珠有瑩拭者、有未瑩者，雖同是寶，而已瑩者光明具足，人所愛樂；未已瑩者，所有光明猶不具足。善男子！如來珠寶與菩薩珠寶體性雖同，然亦有異。何以故？如來珠寶已清凈故，離一切垢故。菩薩身中法性珠寶，未能普照一切世界。何以故？以有餘故，猶有垢故，如末尼珠未已瑩者。是故如來法身與菩薩法身如是差別。善男子！如白分月，從初一日至十五日，光明照耀，漸漸圓滿，雖同是月，光明不等，而菩薩法身、如來法身雖同一性相，然功德威力如是差別。
【現代漢語翻譯】 現代漢語譯本：『測法故；七地菩薩得不可思議身，以積集不思議佛法，及能積集方便善巧故；八地菩薩得寂靜身，以遠離一切戲論及煩惱故；九地菩薩得等虛空身，以無邊身充滿故；十地菩薩證得智身，以積集一切智故。』
止蓋菩薩（Zhigai Pusa）言：『世尊！如來法身與菩薩法身有何差別？』
佛言：『善男子！二種法身性無差別，功德威力而有差別。』
止蓋菩薩（Zhigai Pusa）白佛言：『世尊！云何性無差別而有差別？』
佛言：『善男子！佛與菩薩法性無差別。何以故？此二種身同一性故，但功德威力有差別耳！』
止蓋菩薩（Zhigai Pusa）白佛言：『世尊！佛與菩薩功德威力云何應知有其差別？』
佛言：『善男子！我今為汝廣說譬喻以明斯義。善男子！如末尼珠（Mani Zhu）有瑩拭者、有未瑩者，雖同是寶，而已瑩者光明具足，人所愛樂；未已瑩者，所有光明猶不具足。善男子！如來珠寶與菩薩珠寶體性雖同，然亦有異。何以故？如來珠寶已清凈故，離一切垢故。菩薩身中法性珠寶，未能普照一切世界。何以故？以有餘故，猶有垢故，如末尼珠（Mani Zhu）未已瑩者。是故如來法身與菩薩法身如是差別。善男子！如白分月，從初一日至十五日，光明照耀，漸漸圓滿，雖同是月，光明不等，而菩薩法身、如來法身雖同一性相，然功德威力如是差別。』
【English Translation】 English version: 'Because of the method of measurement; the Bodhisattva of the Seventh Ground obtains an inconceivable body because of accumulating inconceivable Buddha-dharmas and being able to accumulate skillful means; the Bodhisattva of the Eighth Ground obtains a tranquil body because of being far from all frivolous discussions and afflictions; the Bodhisattva of the Ninth Ground obtains a body like empty space because of the boundless body being full; the Bodhisattva of the Tenth Ground attains the wisdom body because of accumulating all wisdom.'
The Bodhisattva Zhigai Pusa (Stop Cover Bodhisattva) said, 'World Honored One! What is the difference between the Dharmakaya of the Tathagata and the Dharmakaya of the Bodhisattva?'
The Buddha said, 'Good man! There is no difference in the nature of the two Dharmakayas, but there is a difference in merit and power.'
The Bodhisattva Zhigai Pusa (Stop Cover Bodhisattva) said to the Buddha, 'World Honored One! How can there be no difference in nature but still have differences?'
The Buddha said, 'Good man! There is no difference in the Dharma-nature of the Buddha and the Bodhisattva. Why? Because these two bodies have the same nature, but there is only a difference in merit and power!'
The Bodhisattva Zhigai Pusa (Stop Cover Bodhisattva) said to the Buddha, 'World Honored One! How should we know the difference between the merits and powers of the Buddha and the Bodhisattva?'
The Buddha said, 'Good man! I will now explain to you a metaphor to clarify this meaning. Good man! Like a Mani Zhu (Mani Pearl), some are polished and some are not. Although they are both treasures, the polished one has complete light and is loved by people; the unpolished one does not have complete light. Good man! The nature of the Tathagata's jewel and the Bodhisattva's jewel is the same, but there are also differences. Why? Because the Tathagata's jewel is already pure and free from all defilements. The Dharma-nature jewel in the Bodhisattva's body cannot fully illuminate all worlds. Why? Because there is still residue, and there are still defilements, like a Mani Zhu (Mani Pearl) that has not been polished. Therefore, the Dharmakaya of the Tathagata and the Dharmakaya of the Bodhisattva are different in this way. Good man! Like the white part of the moon, from the first day to the fifteenth day, the light shines and gradually becomes full. Although it is the same moon, the light is not equal. The Bodhisattva's Dharmakaya and the Tathagata's Dharmakaya have the same nature, but the merits and powers are different in this way.'
「複次，善男子！菩薩成就十種法，得金剛堅固之身。何等為十？一者、貪、瞋、癡等不能沮壞；二者、忿恚、結妒、我慢、貢高、顛倒之見不能沮壞；三者、世間八法不能沮壞；四者、惡趣苦惱不能沮壞；五者、一切諸苦不能沮壞；六者、生、老、病、死不能沮壞；七者、外道諸論不能沮壞；八者、魔及魔眾不能沮壞；九者、聲聞、辟支佛不能沮壞；十者、諸欲境界不能沮壞。善男子！菩薩成就此十種法，得金剛堅固之身。
「複次，善男子！菩薩成就十種法，為大商主。何等為十？一者、得平等意樂；二者、應受供養；三者、能作出離；四者、能為所依；五者、能作饒益；六者、善能積集道路資糧；七者、得好財寶；八者、心無止足；九者、常為導師；十者、善巧隨順往一切智城。
「善男子！云何菩薩得平等意樂，乃至云何得善巧隨順往一切智性大城？善男子！譬如商主得諸國王及國王子等之所愛樂。菩薩亦爾！為法商主，得諸如來及聲聞等之所愛樂。善男子！譬如商主應得聚落婆羅門及剎帝利等之所供養。菩薩亦爾！為法商主，應得有學、無學及余天、龍等之所供養。善男子！譬如商主經于曠野饑饉之處，導引眾商令得安樂，無有疲厭。菩薩亦爾！為法商主，經于生死曠野之中，能令眾生免
【現代漢語翻譯】 現代漢語譯本： 「再者，善男子！菩薩成就十種法，就能獲得金剛般堅固的身體。是哪十種呢？第一，貪婪、嗔恨、愚癡等等不能摧毀他；第二，憤怒、怨恨、嫉妒、我慢、貢高、顛倒的見解不能摧毀他；第三，世間的八種法（利、衰、毀、譽、稱、譏、苦、樂）不能摧毀他；第四，惡道的苦惱不能摧毀他；第五，一切諸苦不能摧毀他；第六，生、老、病、死不能摧毀他；第七，外道的各種理論不能摧毀他；第八，魔及其魔眾不能摧毀他；第九，聲聞、辟支佛不能摧毀他；第十，各種慾望境界不能摧毀他。善男子！菩薩成就這十種法，就能獲得金剛般堅固的身體。
「再者，善男子！菩薩成就十種法，就能成為偉大的商隊首領。是哪十種呢？第一，獲得平等的意樂；第二，應當接受供養；第三，能夠作出離；第四，能夠成為依靠；第五，能夠作出饒益；第六，善於積聚通往道路的資糧；第七，獲得好的財寶；第八，內心沒有止境和滿足；第九，常常成為導師；第十，善巧地隨順前往一切智慧之城。
「善男子！菩薩如何獲得平等的意樂，乃至如何善巧地隨順前往一切智慧之性的大城呢？善男子！譬如商隊首領得到各位國王以及各位王子等的愛戴和喜悅。菩薩也是這樣！作為法的商隊首領，得到各位如來以及聲聞等的愛戴和喜悅。善男子！譬如商隊首領應當得到聚落的婆羅門以及剎帝利等的供養。菩薩也是這樣！作為法的商隊首領，應當得到有學、無學以及其餘天、龍等的供養。善男子！譬如商隊首領經過曠野饑荒的地方，引導眾多的商人得到安樂，沒有疲憊和厭倦。菩薩也是這樣！作為法的商隊首領，經過生死曠野之中，能夠使眾生免
【English Translation】 English version: Furthermore, O good man! A Bodhisattva who accomplishes ten dharmas obtains a body as firm as diamond. What are the ten? First, greed, hatred, delusion, and the like cannot destroy him; second, anger, resentment, jealousy, arrogance, pride, and inverted views cannot destroy him; third, the eight worldly conditions (gain, loss, disgrace, fame, praise, censure, suffering, and pleasure) cannot destroy him; fourth, the suffering of evil destinies cannot destroy him; fifth, all sufferings cannot destroy him; sixth, birth, old age, sickness, and death cannot destroy him; seventh, the various theories of non-Buddhists cannot destroy him; eighth, demons and their retinues cannot destroy him; ninth, Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cannot destroy him; tenth, the various realms of desire cannot destroy him. O good man! A Bodhisattva who accomplishes these ten dharmas obtains a body as firm as diamond.
Furthermore, O good man! A Bodhisattva who accomplishes ten dharmas becomes a great merchant leader. What are the ten? First, he obtains equal intention and joy; second, he is worthy of receiving offerings; third, he is able to make renunciation; fourth, he is able to be a refuge; fifth, he is able to bring benefit; sixth, he is skilled in accumulating provisions for the path; seventh, he obtains good treasures; eighth, his mind has no limit or satisfaction; ninth, he is always a guide; tenth, he is skillful in following the path to the great city of all wisdom (Sarvajñāna).
O good man! How does a Bodhisattva obtain equal intention and joy, and how does he skillfully follow the path to the great city of all wisdom? O good man! For example, a merchant leader is loved and delighted by various kings and princes. So it is with a Bodhisattva! As a merchant leader of the Dharma, he is loved and delighted by various Tathāgatas (Thus Come Ones) and Śrāvakas (Hearers). O good man! For example, a merchant leader should receive offerings from the Brahmins and Kṣatriyas (warrior caste) of villages. So it is with a Bodhisattva! As a merchant leader of the Dharma, he should receive offerings from those in training, those who have completed training, and other devas (gods), nāgas (dragons), and the like. O good man! For example, a merchant leader, passing through a wilderness of famine, guides many merchants to obtain peace and happiness, without fatigue or weariness. So it is with a Bodhisattva! As a merchant leader of the Dharma, passing through the wilderness of saṃsāra (cyclic existence), he is able to free sentient beings from
離逼迫，皆獲安樂。善男子！譬如商主能與一切貧苦眾生作大依止，令得出離曠野饑饉。菩薩亦爾！為法商主，能與外道遮落迦、波離婆、羅社迦，令得出離生死，全其軀命。善男子！譬如商主能得饒益王臣及諸人民。菩薩亦爾！為法商主，能得饒益愛著生死諸眾生等。善男子！譬如商主將多商人往于諸方，經過曠野饑饉之處，善能積集眾多資糧，越于險難，得至大城而獲安樂。菩薩亦爾！為法商主，善能積集福智資糧，導引眾生超過生死曠野之中，得至諸佛一切智城。善男子！譬如商主養育眾人，欲往他方積集珍寶，所謂金銀、末尼、真珠、吠琉璃、螺貝、璧玉、珊瑚等寶。菩薩亦爾！為法商主養育眾生，欲往一切智慧大城，善能積集佛法珍寶。善男子！譬如商主悕求一切財物終無厭足。菩薩亦爾！為法商主悕求一切正法財寶，無有厭足。善男子！譬如商主于眾商中而為上首，積集資財能為主故、最尊勝故、能令眾商信受語故。菩薩亦爾！為法商主，於一切眾生中最尊勝故、能為主故、積集功德言不虛妄故。善男子！譬如商主能以善巧超過險路，至彼大城。菩薩亦爾！將諸眾生超過生死，到智慧城。善男子！是名菩薩得等意樂，乃至善巧到一切種智慧大城。
「複次，善男子！菩薩成就十種法，而能于道善巧
【現代漢語翻譯】 現代漢語譯本 脫離逼迫，都能獲得安樂。善男子！譬如商隊首領能夠成為一切貧苦眾生的大依靠，使他們能夠脫離曠野的饑荒。菩薩也是這樣！作為佛法的商隊首領，能夠使外道遮落迦（一種外道）、波離婆羅社迦（另一種外道）脫離生死輪迴，保全他們的生命。善男子！譬如商隊首領能夠饒益國王大臣以及各位人民。菩薩也是這樣！作為佛法的商隊首領，能夠饒益貪愛生死的各種眾生。善男子！譬如商隊首領帶領眾多商人前往各地，經過曠野饑荒的地方，善於積聚眾多資糧，越過險難，到達大城市而獲得安樂。菩薩也是這樣！作為佛法的商隊首領，善於積聚福德和智慧的資糧，引導眾生超越生死的曠野之中，到達諸佛的一切智慧之城。善男子！譬如商隊首領養育眾人，想要前往他方積聚珍寶，也就是金銀、末尼（如意寶）、真珠、吠琉璃（一種寶石）、螺貝、璧玉、珊瑚等寶物。菩薩也是這樣！作為佛法的商隊首領養育眾生，想要前往一切智慧的大城，善於積聚佛法的珍寶。善男子！譬如商隊首領希求一切財物，始終沒有厭足的時候。菩薩也是這樣！作為佛法的商隊首領，希求一切正法的財寶，沒有厭足的時候。善男子！譬如商隊首領在眾多商人之中成為首領，積聚資財能夠成為他們的主人，因為最尊貴殊勝，能夠讓眾多商人信服他的話。菩薩也是這樣！作為佛法的商隊首領，在一切眾生之中最尊貴殊勝，能夠成為他們的主人，積聚功德所說的話不虛妄。善男子！譬如商隊首領能夠憑藉巧妙的手段超越險峻的道路，到達那個大城市。菩薩也是這樣！帶領各種眾生超越生死輪迴，到達智慧之城。善男子！這叫做菩薩獲得平等的意樂，乃至善於巧妙地到達一切種類的智慧大城。
『再者，善男子！菩薩成就十種法，就能夠在修行道路上善於運用各種方便。』
【English Translation】 English version Escaping oppression, all attain peace and happiness. Good man! It is like a merchant leader who can be a great refuge for all poor and suffering beings, enabling them to escape the famine of the wilderness. The Bodhisattva is also like this! As a Dharma merchant leader, he can enable the non-Buddhist Charakas (a type of non-Buddhist), Parivrajakas (another type of non-Buddhist) to escape from birth and death, preserving their lives. Good man! It is like a merchant leader who can benefit kings, ministers, and all people. The Bodhisattva is also like this! As a Dharma merchant leader, he can benefit all beings who are attached to birth and death. Good man! It is like a merchant leader who leads many merchants to various places, passing through famine-stricken wildernesses, skillfully accumulating many resources, overcoming dangers, and reaching great cities to obtain peace and happiness. The Bodhisattva is also like this! As a Dharma merchant leader, he skillfully accumulates the resources of merit and wisdom, guiding beings to transcend the wilderness of birth and death, and reach the city of all-knowing wisdom of all Buddhas. Good man! It is like a merchant leader who nurtures many people, desiring to go to other places to accumulate treasures, namely gold, silver, mani (wish-fulfilling jewel), vaidurya (a type of gem), conch shells, jade, coral, and other treasures. The Bodhisattva is also like this! As a Dharma merchant leader, he nurtures beings, desiring to go to the great city of all wisdom, skillfully accumulating the treasures of the Buddha's teachings. Good man! It is like a merchant leader who seeks all wealth without ever being satisfied. The Bodhisattva is also like this! As a Dharma merchant leader, he seeks all the treasures of the true Dharma without ever being satisfied. Good man! It is like a merchant leader who is the leader among many merchants, accumulating wealth to be their master, because he is the most honored and supreme, and can make many merchants believe his words. The Bodhisattva is also like this! As a Dharma merchant leader, he is the most honored and supreme among all beings, able to be their master, and because he accumulates merit, his words are not false. Good man! It is like a merchant leader who can skillfully overcome dangerous roads and reach that great city. The Bodhisattva is also like this! Leading all kinds of beings to transcend birth and death, reaching the city of wisdom. Good man! This is called the Bodhisattva attaining equal joy, and even skillfully reaching the great city of all kinds of wisdom.
'Furthermore, good man! A Bodhisattva who has achieved ten kinds of Dharma is able to skillfully use various means on the path.'
。何等為十？一者、能知平等道；二者、能知不平等道；三者、能知安隱道；四者、能知善巧道；五者、能知有水草道；六者、能知諸方道；七者、能知相道；八者、能知正道；九者、能知邪道；十者、能知出離道。善男子！菩薩成就此十種法即能于道善巧。
「複次，善男子！菩薩成就十種法，得不顛倒道。何等為十？一者、若諸有情應以大乘而調伏者，為說菩薩道而調伏之，不為說聲聞道；二者、若諸有情應以聲聞乘而調伏者，為說聲聞道而調伏之，不為說菩薩道；三者、若諸有情應以一切智而調伏者，為說一切智道而調伏之，不為說緣覺道；四者、若諸有情應以緣覺乘而調伏者，為說緣覺道，不為說一切智道；五者、若諸有情執著我法，為說無我及以空法，不說我與有情、命者、養育者、補特伽羅；六者、若諸有情執著二邊，為說離二邊道，不說依止二邊；七者、若諸有情心散亂者，為說奢摩他、毗缽舍那，不說散亂道；八者、若諸有情著戲論者，為說真如，不說愚夫耽著戲論；九者、若諸有情耽著生死，為說涅槃，不說生死；十者、若諸有情著于邪道，為說無結無棘刺道，不說普遍煩惱棘刺道。善男子！菩薩成就此十種法，即能成就不顛倒道。
「複次，善男子！菩薩成就十種法，而能善行於三
【現代漢語翻譯】 現代漢語譯本：什麼是十種善巧呢？一是，能夠知曉平等之道；二是，能夠知曉不平等之道；三是，能夠知曉安穩之道；四是，能夠知曉善巧方便之道；五是，能夠知曉有水草之道；六是，能夠知曉諸方之道；七是，能夠知曉相之道；八是，能夠知曉正道；九是，能夠知曉邪道；十是，能夠知曉出離之道。善男子！菩薩成就這十種法，就能于道善巧。
『再者，善男子！菩薩成就十種法，就能得到不顛倒之道。什麼是十種法呢？一是，如果有的眾生應該用大乘（Mahayana）來調伏，就為他們說菩薩道而調伏他們，不為他們說聲聞道；二是，如果有的眾生應該用聲聞乘（Śrāvakayāna）來調伏，就為他們說聲聞道而調伏他們，不為他們說菩薩道；三是，如果有的眾生應該用一切智（sarvajñāna）來調伏，就為他們說一切智道而調伏他們，不為他們說緣覺道；四是，如果有的眾生應該用緣覺乘來調伏，就為他們說緣覺道，不為他們說一切智道；五是，如果有的眾生執著於我法，就為他們說無我以及空法，不說我與有情（sattva）、命者（jīva）、養育者（poṣaka）、補特伽羅（pudgala）；六是，如果有的眾生執著於二邊，就為他們說離二邊道，不說依止二邊；七是，如果有的眾生心散亂，就為他們說奢摩他（śamatha）、毗缽舍那（vipaśyanā），不說散亂道；八是，如果有的眾生著迷於戲論，就為他們說真如（tathātā），不說愚夫耽著戲論；九是，如果有的眾生耽著生死，就為他們說涅槃（nirvāṇa），不說生死；十是，如果有的眾生著于邪道，就為他們說無結無棘刺之道，不說普遍煩惱棘刺之道。善男子！菩薩成就這十種法，就能成就不會顛倒之道。』
『再者，善男子！菩薩成就十種法，就能很好地行於三……』
【English Translation】 English version: What are the ten? First, being able to know the path of equality; second, being able to know the path of inequality; third, being able to know the path of peace and security; fourth, being able to know the path of skillful means; fifth, being able to know the path with water and grass; sixth, being able to know the paths of all directions; seventh, being able to know the path of characteristics; eighth, being able to know the right path; ninth, being able to know the wrong path; tenth, being able to know the path of liberation. Good man! A Bodhisattva who accomplishes these ten dharmas is skillful in the path.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas obtains the non-inverted path. What are the ten? First, if sentient beings should be tamed by the Mahayana (Great Vehicle), he speaks the Bodhisattva path to tame them, and does not speak the Śrāvakayāna (Vehicle of Hearers); second, if sentient beings should be tamed by the Śrāvakayāna, he speaks the Śrāvakayāna to tame them, and does not speak the Bodhisattva path; third, if sentient beings should be tamed by sarvajñāna (all-knowing wisdom), he speaks the path of sarvajñāna to tame them, and does not speak the path of Pratyekabuddha; fourth, if sentient beings should be tamed by the Pratyekabuddhayana, he speaks the path of Pratyekabuddha, and does not speak the path of sarvajñāna; fifth, if sentient beings are attached to the self and dharma, he speaks of no-self and emptiness, and does not speak of self, sattva (sentient being), jīva (life), poṣaka (nourisher), or pudgala (person); sixth, if sentient beings are attached to the two extremes, he speaks of the path that is apart from the two extremes, and does not speak of relying on the two extremes; seventh, if sentient beings are of scattered mind, he speaks of śamatha (calm abiding) and vipaśyanā (insight), and does not speak of the path of scattering; eighth, if sentient beings are attached to speculation, he speaks of tathātā (suchness), and does not speak of fools indulging in speculation; ninth, if sentient beings are attached to samsara (birth and death), he speaks of nirvana (liberation), and does not speak of samsara; tenth, if sentient beings are attached to wrong paths, he speaks of the path without knots and thorns, and does not speak of the path of pervasive afflictive thorns. Good man! A Bodhisattva who accomplishes these ten dharmas is able to accomplish the non-inverted path.'
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is able to well practice the three...'
摩呬多心。何等為十？一者、善行身念處；二者、善行受念處；三者、善行心念處；四者、善行法念處；五者、善行境界念處；六者、善行阿蘭若念處；七者、善行村邑、國土、王都、聚落念處；八者、善行利養、尊重、名聞念處；九者、善行如來施設學處念處；十者、善行煩惱及隨煩惱雜染念處。
「云何菩薩行身念處？善男子！菩薩以正般若簡擇諸法與身俱者，能捨惡法，觀察是身，從頭至足，無我、我所；性不久停，終當壞滅；筋脈纏縛，臭穢不凈。菩薩如是觀察之時，而不于中樂欲貪著。以是義故，身中所有諸可惡法，唯除菩薩自在能捨，非諸有情。是名善行於身念處。
「云何菩薩行受念處？善男子！菩薩作是思惟：『所有諸受悉皆是苦，愚夫顛倒謂之為樂。一切智者知樂即苦，是故勇猛修行斷苦，令他有情亦如是學。』菩薩摩訶薩觀察受時，終不染著，亦不瞋恚。是名菩薩善行受念處。
「云何行心念處？善男子！菩薩作是思惟：『心實無常，執著為常；實是其苦，執著為樂；本無有我，執著為我；本來不凈，執著為凈；其心輕動，無時暫停。以不停故，于諸雜染能為根本，壞滅善道，開惡趣門，生長三毒。與隨煩惱等作其因緣，為主、為導，又能積集凈、不凈業，迅速流轉如旋火輪
【現代漢語翻譯】 現代漢語譯本： 摩呬多心（Mahita-citta，偉大的心）。何謂為十種摩呬多心？一者、善於修行身念處；二者、善於修行受念處；三者、善於修行心念處；四者、善於修行法念處；五者、善於修行境界念處；六者、善於修行阿蘭若（aranya，寂靜處）念處；七者、善於修行村邑、國土、王都、聚落念處；八者、善於修行利養、尊重、名聞念處；九者、善於修行如來施設學處念處；十者、善於修行煩惱及隨煩惱雜染念處。
『云何菩薩修行身念處？善男子！菩薩以正確的般若（prajna，智慧）簡擇諸法，凡是與身體相關的，能捨棄惡法，觀察這個身體，從頭到腳，沒有我，也沒有我所；身體的性質不會長久停留，終將壞滅；筋脈纏繞，充滿臭穢不凈。菩薩如此觀察的時候，不會對身體產生快樂的慾望和貪戀執著。因為這個緣故，身體中所有令人厭惡的法，只有菩薩能夠自在地捨棄，而不是所有的有情眾生都能做到。這叫做善於修行身念處。』
『云何菩薩修行受念處？善男子！菩薩這樣思惟：『所有的感受都是苦，愚癡的人顛倒地認為那是快樂。一切智者知道快樂即是苦，所以勇猛地修行斷除痛苦，讓其他的有情眾生也像這樣學習。』菩薩摩訶薩觀察感受的時候，始終不會被染著，也不會產生瞋恚。這叫做菩薩善於修行受念處。』
『云何修行心念處？善男子！菩薩這樣思惟：『心實際上是無常的，卻執著認為是常；實際上是苦的，卻執著認為是樂；本來沒有我，卻執著認為有我；本來是不凈的，卻執著認為是凈；心輕浮躁動，沒有一時停歇。因為不停歇的緣故，對於各種雜染能夠成為根本，毀壞滅絕善道，開啟惡趣之門，生長滋養貪、嗔、癡三毒。與隨煩惱等作為因緣，作為主導，又能夠積聚清凈和不清凈的業，迅速地流轉就像旋轉的火輪。』
【English Translation】 English version: Mahita-citta (Mahita-citta, Great Mind). What are the ten Mahita-cittas? First, skillfully practicing mindfulness of the body; second, skillfully practicing mindfulness of feelings; third, skillfully practicing mindfulness of the mind; fourth, skillfully practicing mindfulness of dharmas; fifth, skillfully practicing mindfulness of realms; sixth, skillfully practicing mindfulness of aranya (aranya, quiet place); seventh, skillfully practicing mindfulness of villages, countries, royal capitals, and settlements; eighth, skillfully practicing mindfulness of gain, respect, and fame; ninth, skillfully practicing mindfulness of the precepts established by the Tathagata; tenth, skillfully practicing mindfulness of afflictions and secondary afflictions, and defilements.
'How does a Bodhisattva practice mindfulness of the body? Good man! A Bodhisattva, with correct prajna (prajna, wisdom), discerns all dharmas related to the body, is able to abandon evil dharmas, observes this body, from head to toe, as without self or belonging to self; its nature does not remain for long, and will eventually decay and perish; bound by sinews and veins, foul and impure. When a Bodhisattva observes in this way, he does not develop joyful desire or attachment to it. For this reason, all the repulsive dharmas within the body can only be freely abandoned by a Bodhisattva, and not by all sentient beings. This is called skillfully practicing mindfulness of the body.'
'How does a Bodhisattva practice mindfulness of feelings? Good man! A Bodhisattva thinks thus: 'All feelings are suffering, but foolish people mistakenly regard them as pleasure. The all-knowing ones know that pleasure is suffering, therefore they bravely cultivate to cut off suffering, so that other sentient beings may also learn in this way.' When a Bodhisattva-Mahasattva observes feelings, he is never tainted by attachment, nor does he generate anger. This is called a Bodhisattva skillfully practicing mindfulness of feelings.'
'How to practice mindfulness of the mind? Good man! A Bodhisattva thinks thus: 'The mind is actually impermanent, but one clings to it as permanent; it is actually suffering, but one clings to it as pleasure; originally there is no self, but one clings to it as self; originally it is impure, but one clings to it as pure; the mind is light and restless, without a moment of stillness. Because it does not stop, it can become the root of all kinds of defilements, destroying and extinguishing the path of goodness, opening the gate to evil realms, and growing and nourishing the three poisons of greed, anger, and delusion. It acts as the cause and condition for secondary afflictions, acting as the leader and guide, and can also accumulate pure and impure karma, swiftly revolving like a spinning fire wheel.'
，亦如奔馬、如火焚燒、如水增長，遍知諸境如世彩畫。』菩薩如是觀察心時，便得自在。得自在已，于諸法中亦無掛礙。是名菩薩善行心念處。
「云何菩薩行法念處？善男子！菩薩如實了知諸不善法——貪、瞋、癡等，及依止此所起余法——及能修習煩惱對治，令諸惡法皆悉永斷。既能了知一切善法，于中安住，要期發願，復能安立一切有情如是修學。是名菩薩善行法念處。
「云何菩薩行境界念處？善男子！菩薩于可意不可意色、聲、香、味、觸、法中無染、無著，亦不發起瞋恚之心。菩薩作是思惟：『我不應于都無法中而生貪染。我若生染，即是愚夫及愚癡性，為不了性，為不善性。如世尊言：「若為貪愛所染即便頑鈍，不能了知善、不善法，由此因緣墮于惡趣。」』菩薩作是思惟：『我不應于空法中發起瞋恚。我若起瞋，即不能忍。是瞋恚纏，為諸聖人之所訶責，及梵行者之所譏嫌。』菩薩觀察境界之時，不為境縛，亦無執著，復教化人如是修學。是名菩薩善行境界念處。◎
佛說寶雨經卷第七 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第八
唐天竺三藏達摩流支譯
◎「云何菩薩善行阿蘭若念處？善男子！菩薩作是思惟：『住無諍行
【現代漢語翻譯】 『又如奔馳的駿馬、如熊熊燃燒的火焰、如不斷增長的洪水，普遍了知一切境界如同世間的彩色圖畫。』菩薩這樣觀察自己的心時，便能獲得自在。獲得自在後，對於一切法也不再有任何掛礙。這叫做菩薩善於修行的心念處。
『什麼是菩薩修行的法念處呢？善男子！菩薩如實地了知一切不善法——貪（tan, greed）、瞋（chen, hatred）、癡（chi, ignorance）等，以及依止這些不善法所產生的其他法——並且能夠修習對治煩惱的方法，使一切惡法都能夠永遠斷除。既能夠了知一切善法，于其中安住，立下誓願，又能引導一切有情眾生如此修學。這叫做菩薩善於修行的法念處。
『什麼是菩薩修行的境界念處呢？善男子！菩薩對於可喜的和不可喜的色（se, form）、聲（sheng, sound）、香（xiang, smell）、味（wei, taste）、觸（chu, touch）、法（fa, mental objects）等境界，沒有染著，也沒有執著，也不會生起瞋恚之心。菩薩這樣思惟：『我不應該在根本不存在的法中產生貪染。我如果產生貪染，就是愚蠢的人，就是愚癡的本性，就是不明瞭事物的本性，就是不善良的本性。』正如世尊所說：『如果被貪愛所染污，就會變得頑固遲鈍，不能夠了知什麼是善法，什麼是不善法，因此會墮入惡趣。』菩薩這樣思惟：『我不應該在空性的法中生起瞋恚。我如果生起瞋恚，就不能夠忍耐。這瞋恚的纏縛，是被諸位聖人所呵斥的，也是被修行梵行的人所譏諷嫌棄的。』菩薩觀察境界的時候，不被境界所束縛，也沒有執著，並且教化他人也這樣修學。這叫做菩薩善於修行的境界念處。
佛說寶雨經卷第七 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第八
唐天竺三藏達摩流支譯
『什麼是菩薩善於修行的阿蘭若（alanruo, aranya, 寂靜處）念處呢？善男子！菩薩這樣思惟：『安住于無諍的修行
【English Translation】 'It is also like a galloping horse, like a burning fire, like increasing water, universally knowing all realms as worldly colored paintings.' When a Bodhisattva observes his mind in this way, he attains freedom. Having attained freedom, he has no attachment to any dharma. This is called a Bodhisattva's skillful practice of mindfulness of the mind.
'What is a Bodhisattva's practice of mindfulness of the Dharma? Good man! A Bodhisattva truly knows all unwholesome dharmas—greed (tan), hatred (chen), ignorance (chi), etc., and the other dharmas that arise from relying on these unwholesome dharmas—and is able to cultivate the antidotes to afflictions, so that all evil dharmas can be permanently eliminated. Having known all wholesome dharmas, he dwells in them, makes vows, and is able to establish all sentient beings in such learning. This is called a Bodhisattva's skillful practice of mindfulness of the Dharma.
'What is a Bodhisattva's practice of mindfulness of the realm? Good man! A Bodhisattva has no attachment or clinging to pleasant or unpleasant forms (se), sounds (sheng), smells (xiang), tastes (wei), touches (chu), or mental objects (fa), nor does he generate anger. The Bodhisattva thinks: 'I should not generate greed in dharmas that do not exist at all. If I generate greed, I am a foolish person, of a foolish nature, of an uncomprehending nature, of an unwholesome nature.' As the World Honored One said: 'If one is tainted by greed, one becomes dull and unable to know what is wholesome and unwholesome, and for this reason, one falls into evil realms.' The Bodhisattva thinks: 'I should not generate anger in empty dharmas. If I generate anger, I will not be able to endure. This entanglement of anger is rebuked by all the sages and criticized by those who practice pure conduct.' When a Bodhisattva observes realms, he is not bound by them, nor does he cling to them, and he teaches others to practice in this way. This is called a Bodhisattva's skillful practice of mindfulness of the realm.
The Buddha Speaks the Bao Yu Sutra, Volume 7 Taisho Tripitaka Volume 16, No. 0660, The Buddha Speaks the Bao Yu Sutra
The Buddha Speaks the Bao Yu Sutra, Volume 8
Translated by Dharma Ruci of the Tang Dynasty from India
'What is a Bodhisattva's skillful practice of mindfulness of the aranya (alanruo, aranya, quiet place)? Good man! A Bodhisattva thinks: 'Dwelling in the practice of non-contention
及住寂靜行，若有天龍、藥叉、健達縛等他心神通，能知我心、心所有法，是故我應如理作意，遠離不如理作意，于如理法中增廣修習。』是名菩薩善行阿蘭若念處。
「云何菩薩善行村邑、聚落、國土、王都念處？善男子！菩薩若有非法之處，當須舍離。所謂酒肆、淫里、王家、博弈、醉徒、聚戲、歌舞，非是出家之所行處，皆應遠離。是名菩薩善行人間念處。
「云何菩薩善行利養、承事、尊重、讚歎念處？善男子！菩薩能于利養等中發如是心：『為諸施者作福田故、分散施故，終不耽著、生於愛染，亦不為己執我、我所。所受之物與一切有情共之，回施一切苦惱之者。』由此因緣，菩薩所得利養等事，終不倚恃，而生我慢貢高之心，作是思惟：『所得名聞、利養等事，體性空寂都不可得，終當磨滅、敗壞之法，不可信也！誰有智者于無常法中而生愛著，復起憍逸、我慢貢高！』是名菩薩善行利養等念處。
「云何菩薩善行如來施設學處念處？善男子！菩薩作是思惟：『過去諸佛習是學處，既能修習已，現等覺，入般涅槃；未來諸佛如是修習，當現等覺，入般涅槃；現在諸佛既修習已，今現等覺，入般涅槃。』菩薩摩訶薩能于如是所學之處，發起信心、尊重、勇猛，依之修習。是名菩薩善行如
【現代漢語翻譯】 現代漢語譯本：並且安住于寂靜的修行，如果天龍（Tianlong，天神和龍族的合稱）、藥叉（Yaksa，一種守護神）、健達縛（Gandharva，一種天上的音樂家）等具有他心神通者，能夠知道我的心和心中所有的法，因此我應當如理作意，遠離不如理作意，在如理的法中增廣修習。』這叫做菩薩善行阿蘭若（Aranya，寂靜處）念處。 『云何菩薩善行村邑、聚落、國土、王都念處？善男子！菩薩如果發現有非法之處，應當舍離。例如酒肆、淫里、王家、博弈、醉徒、聚戲、歌舞等，這些都不是出家人應該前往的地方，都應當遠離。這叫做菩薩善行人間念處。 『云何菩薩善行利養、承事、尊重、讚歎念處？善男子！菩薩能夠對於利養等生起這樣的心念：『爲了給施捨者創造福田，爲了分散施捨，我終究不會貪戀執著，產生愛染，也不會爲了自己執著於我、我所。所接受的物品與一切有情（sentient beings）共同分享，回施給一切受苦惱的人。』因為這個因緣，菩薩對於所得到的利養等事，終究不會倚仗，而生起我慢貢高之心，而是這樣思惟：『所得到的名聞、利養等事，體性空寂，都不可得，終究是會磨滅、敗壞的，不可信賴！誰有智慧會在無常法中產生愛著，又生起憍逸、我慢貢高！』這叫做菩薩善行利養等念處。 『云何菩薩善行如來施設學處念處？善男子！菩薩這樣思惟：『過去諸佛修習這些學處，修習之後，證得現等覺（perfect enlightenment），入般涅槃（Parinirvana，完全的涅槃）；未來諸佛也這樣修習，將會證得現等覺，入般涅槃；現在諸佛已經修習，現在證得現等覺，入般涅槃。』菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）能夠對於這些所學之處，發起信心、尊重、勇猛，依靠它們修習。這叫做菩薩善行如來
【English Translation】 English version: 'And abiding in solitary practice, if there are nagas (Nagas, a type of serpent-like beings), yakshas (Yaksa, a type of guardian spirit), gandharvas (Gandharva, a type of celestial musician), or others with the power of knowing the minds of others, who can know my mind and the mental states associated with it, therefore I should properly direct my mind, avoid improper direction of mind, and extensively cultivate the proper Dharma.' This is called the Bodhisattva's good practice of mindfulness of the aranya (Aranya, a secluded place). 'How does a Bodhisattva practice good mindfulness in villages, settlements, countries, and royal cities? Good man! If a Bodhisattva finds a place that is unlawful, he should abandon it. Such as taverns, brothels, royal houses, gambling dens, drunkards, gatherings for entertainment, singing, and dancing, these are not places where renunciants should go, and all should be avoided. This is called the Bodhisattva's good practice of mindfulness in human realms. 'How does a Bodhisattva practice good mindfulness regarding gain, service, respect, and praise? Good man! A Bodhisattva can generate such a thought regarding gain, etc.: 'For the sake of creating a field of merit for the givers, for the sake of distributing alms, I will never be attached or generate affection, nor will I cling to 'I' or 'mine' for myself. The things received will be shared with all sentient beings, and given back to all those who suffer.' Because of this cause, the Bodhisattva will never rely on the gains, etc., that he receives, and generate arrogance and pride, but will think: 'The fame, gain, etc., that are received are empty in nature and cannot be obtained, and will eventually be destroyed and decay, and cannot be trusted! Who with wisdom would generate attachment to impermanent things, and then generate haughtiness, arrogance, and pride!' This is called the Bodhisattva's good practice of mindfulness regarding gain, etc. 'How does a Bodhisattva practice good mindfulness regarding the precepts established by the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)? Good man! A Bodhisattva thinks: 'The Buddhas of the past practiced these precepts, and having practiced them, attained perfect enlightenment and entered Parinirvana (Parinirvana, the complete Nirvana); the Buddhas of the future will also practice in this way, and will attain perfect enlightenment and enter Parinirvana; the Buddhas of the present have already practiced, and now attain perfect enlightenment and enter Parinirvana.' The Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) can generate faith, respect, and vigor towards these things to be learned, and rely on them to practice. This is called the Bodhisattva's good practice of the
來施設學處念處。
「云何菩薩善行一切煩惱及隨煩惱雜染念處？善男子！菩薩于煩惱及隨煩惱雜染法中善能念之，從何因起？何緣所生？如是緣起，如是緣生，悉皆舍離。是名菩薩善行煩惱及隨煩惱念處。
「善男子！菩薩成就此十種法，恒常證得三摩呬多心。◎
◎「複次，善男子！菩薩成就十種法，受糞掃衣。何等為十？一者、誓願堅固；二者、謙下自卑；三者、無厭棄；四者、無所著；五者、離過患；六者、見功德；七者、不自讚；八者、不毀他；九者、戒具足；十者、諸天之所親近。
「善男子！云何菩薩誓願堅固，乃至諸天之所親近？善男子！菩薩得信及意樂具足，于諸佛所深起信心，設因護命，不毀誓願，亦無轉動。由誓願堅牢故，得謙下心。心謙下故，得無我慢。人所棄捨糞掃之服，盡皆收用，洗濯縫綴，乃無疲倦亦不棄捨。由是義故，無所執著。雖云此衣粗弊、爛壞，復生污垢，多諸蚤虱，不以為患，見其功德。糞掃衣，仙人服用、如來所贊、佛說吉祥，遠離慳貪，隨順聖種，以是因緣得不自讚，亦不毀他，得戒具足。戒具足故，諸天來下而親近之，恒為諸佛之所稱歎，諸大菩薩而訓誨之，復得人、非人等之所擁護，若聚落、城邑剎帝利、婆羅門等頂戴尊重，同梵行者常
【現代漢語翻譯】 現代漢語譯本 來施設學處念處。
『云何菩薩善行一切煩惱及隨煩惱雜染念處？善男子！菩薩于煩惱及隨煩惱雜染法中善能念之，從何因起？何緣所生？如是緣起，如是緣生，悉皆舍離。是名菩薩善行煩惱及隨煩惱念處。
『善男子！菩薩成就此十種法，恒常證得三摩呬多（Samahita）心。』
『複次，善男子！菩薩成就十種法，受糞掃衣。何等為十？一者、誓願堅固；二者、謙下自卑；三者、無厭棄；四者、無所著；五者、離過患；六者、見功德；七者、不自讚；八者、不毀他；九者、戒具足；十者、諸天之所親近。
『善男子！云何菩薩誓願堅固，乃至諸天之所親近？善男子！菩薩得信及意樂具足，于諸佛所深起信心，設因護命，不毀誓願，亦無轉動。由誓願堅牢故，得謙下心。心謙下故，得無我慢。人所棄捨糞掃之服，盡皆收用，洗濯縫綴，乃無疲倦亦不棄捨。由是義故，無所執著。雖云此衣粗弊、爛壞，復生污垢，多諸蚤虱，不以為患，見其功德。糞掃衣，仙人服用、如來所贊、佛說吉祥，遠離慳貪，隨順聖種，以是因緣得不自讚，亦不毀他，得戒具足。戒具足故，諸天來下而親近之，恒為諸佛之所稱歎，諸大菩薩而訓誨之，復得人、非人等之所擁護，若聚落、城邑剎帝利（Ksatriya）、婆羅門（Brahmana）等頂戴尊重，同梵行者常』
【English Translation】 English version Next, to establish the mindfulness of the learning precepts.
『How does a Bodhisattva skillfully practice mindfulness on all afflictions and secondary afflictions that are mixed with defilements? Good man! The Bodhisattva is skilled in being mindful of afflictions and secondary afflictions mixed with defilements. From what cause do they arise? What conditions give rise to them? Such arising from conditions, such birth from conditions, are all abandoned. This is called a Bodhisattva skillfully practicing mindfulness on afflictions and secondary afflictions.』
『Good man! A Bodhisattva who accomplishes these ten dharmas constantly attains a Samahita (Samahita) mind.』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas wears discarded rags. What are the ten? First, firm vows; second, humility and lowliness; third, no aversion; fourth, no attachment; fifth, freedom from faults; sixth, seeing merit; seventh, not praising oneself; eighth, not disparaging others; ninth, complete precepts; tenth, being approached by the devas (devas).』
『Good man! How does a Bodhisattva have firm vows, and how are they approached by the devas (devas)? Good man! The Bodhisattva obtains faith and complete intention, and deeply arises faith in all the Buddhas. Even if it means protecting their life, they do not break their vows, nor do they waver. Because their vows are firm, they obtain a humble mind. Because their mind is humble, they obtain no arrogance. They collect and use all the discarded rags, washing and sewing them without fatigue or abandonment. Because of this meaning, they have no attachment. Although they say this clothing is coarse, worn out, stained, and full of fleas and lice, they do not consider it a problem, but see its merit. Discarded rags are worn by immortals, praised by the Tathagatas, and said by the Buddha to be auspicious, far from stinginess, and in accordance with the holy lineage. Because of this cause, they do not praise themselves or disparage others, and they obtain complete precepts. Because their precepts are complete, the devas (devas) come down and approach them, they are constantly praised by all the Buddhas, and the great Bodhisattvas teach them. Furthermore, they are protected by humans and non-humans, and are respected by villages, cities, Ksatriyas (Ksatriya), Brahmanas (Brahmana), and others, and those who practice the same Brahma-conduct constantly』
所咨嗟。善男子！菩薩成就此十種法，受糞掃衣。」
止蓋菩薩白佛言：「世尊！諸菩薩等其心廣大，何因緣故行下劣行？」
佛言：「善男子！諸菩薩等有大勢力，方能行此下劣之行。無勢力者，則不能行。何以故？大力菩薩為護世間，而能對治未起煩惱，非無力者行下劣也！善男子！于意云何，如來行解為廣大耶？為下劣乎？」
止蓋菩薩白佛言：「世尊！我今於此不堪酬對。何以故？如來無所證、無行解，以不見法故，不可測量。我今何能辯如來所行優劣！」
佛言：「善男子！于汝意云何？如來於四洲中一切有情——天、龍、藥叉、健達縛等——示現如是下劣之行，復為如是眾生讚歎杜多功德。」
止蓋菩薩白佛言：「世尊！如來為調伏初發趣大乘，對治一切有情未起煩惱故，示現下劣苦行。」
佛言：「善男子！如是，如是！有大勢力諸菩薩等，為欲調伏諸有情故，著糞掃衣而無下劣，亦復如是。善男子！是名菩薩受糞掃衣。
「複次，善男子！諸菩薩成就十法，受用三衣。何等為十？一者、知足；二者、少欲；三者、遠離希求；四者、無積聚；五者、離損失；六者、離積聚、損失、苦惱；七者、離憂惱；八者、離愁嘆；九者、無所取；十者、勤修習故，盡諸
【現代漢語翻譯】 所讚歎。善男子！菩薩成就這十種法，可以接受糞掃衣（pamsukula，指從垃圾堆或丟棄物中撿來的衣服）。'
止蓋菩薩（Stop-Cover Bodhisattva）對佛說：'世尊！諸位菩薩的心量廣大，為何還要修行這種看似低下的行為呢？'
佛說：'善男子！諸位菩薩因為有強大的力量，才能修行這種看似低下的行為。沒有力量的人，是無法修行的。為什麼呢？有大力的菩薩爲了守護世間，能夠對治尚未生起的煩惱，而不是無力者所能修行的低劣行為！善男子！你認為如何，如來的行為和見解是廣大呢？還是低下呢？'
止蓋菩薩對佛說：'世尊！我現在無法回答這個問題。為什麼呢？如來沒有什麼需要證明的，也沒有什麼需要修行的見解，因為他不見任何法，所以無法衡量。我怎麼能分辨如來所行是優是劣呢！'
佛說：'善男子！你認為如何？如來在四洲（catudvipa，指四大部洲）中，對一切有情——天（deva）、龍（naga）、藥叉（yaksa）、健達縛（gandharva）等——示現這樣看似低下的行為，並且為這些眾生讚歎頭陀（dhuta，指苦行）的功德。'
止蓋菩薩對佛說：'世尊！如來爲了調伏初發心趣向大乘（Mahayana）的眾生，對治一切有情尚未生起的煩惱，所以示現這種低下的苦行。'
佛說：'善男子！是的，是的！有大勢力的諸位菩薩，爲了調伏諸有情，穿著糞掃衣而沒有低下的心態，也是如此。善男子！這叫做菩薩接受糞掃衣。'
'再者，善男子！諸位菩薩成就十種法，可以受用三衣（tricivara，指出家僧侶所穿的三件袈裟）。哪十種呢？一者、知足；二者、少欲；三者、遠離希求；四者、沒有積聚；五者、遠離損失；六者、遠離積聚、損失、苦惱；七者、遠離憂惱；八者、遠離愁嘆；九者、沒有執取；十者、因為勤奮修習，斷盡諸
【English Translation】 That which is praised. Good man! Bodhisattvas who accomplish these ten dharmas may receive robes made of discarded rags (pamsukula).'
Stop-Cover Bodhisattva (Stop-Cover Bodhisattva) said to the Buddha: 'World Honored One! The minds of all Bodhisattvas are vast, for what reason do they practice inferior conduct?'
The Buddha said: 'Good man! Bodhisattvas have great power, and are able to practice this inferior conduct. Those without power are unable to practice it. Why? Bodhisattvas with great power protect the world, and are able to counteract afflictions that have not yet arisen, not inferior conduct that those without power practice! Good man! What do you think, are the Tathagata's (Tathagata) actions and understanding vast or inferior?'
Stop-Cover Bodhisattva said to the Buddha: 'World Honored One! I am now unable to respond to this. Why? The Tathagata has nothing to prove, no actions or understanding to cultivate, because he does not see any dharma, so he cannot be measured. How can I distinguish whether the Tathagata's conduct is superior or inferior!'
The Buddha said: 'Good man! What do you think? The Tathagata, in the four continents (catudvipa)—among all sentient beings—gods (deva), dragons (naga), yakshas (yaksa), gandharvas (gandharva), etc.—demonstrates such inferior conduct, and praises the qualities of ascetic practices (dhuta) to these beings.'
Stop-Cover Bodhisattva said to the Buddha: 'World Honored One! The Tathagata demonstrates inferior ascetic practices in order to tame those who have initially set out towards the Great Vehicle (Mahayana), and to counteract the afflictions that have not yet arisen in all sentient beings.'
The Buddha said: 'Good man! So it is, so it is! Bodhisattvas with great power, in order to tame all sentient beings, wear robes made of discarded rags without any sense of inferiority, and so it is. Good man! This is called a Bodhisattva receiving robes made of discarded rags.'
'Furthermore, good man! Bodhisattvas who accomplish ten dharmas may use the three robes (tricivara). What are the ten? First, contentment; second, few desires; third, detachment from seeking; fourth, no accumulation; fifth, detachment from loss; sixth, detachment from accumulation, loss, and suffering; seventh, detachment from worry; eighth, detachment from sorrow and lamentation; ninth, no grasping; tenth, because of diligent practice, exhausting all
有漏。善男子！菩薩于下劣衣，而得知足；以知足故，而能少欲；以少欲故，無所希求；不希求故，曾無積聚；無所聚故，無損失；以不損失故，即無苦惱；無苦惱故，無有愁嘆；無愁嘆故，亦無所受；無所受故，能勤修習，盡諸有漏。善男子！是名菩薩成就十法，得受用三衣。
「複次，善男子！菩薩成就十種法，得不隨他行。何等為十？一者、不隨貪愛行；二者、不隨瞋怒行；三者、不隨愚癡行；四者、不隨損害行；五者、不隨慳吝、嫉妒行；六者、不隨我慢行；七者、不隨令他了知名稱行；八者、不隨尊重、利養行；九者、不隨恭敬天魔行；十者、不隨貢高行。善男子！菩薩成就此十種法，是故說名不隨他行。
「複次，善男子！菩薩成就十種法，名為乞食。一者、為攝受諸有情故，而行乞食；二者、為次第故，而行乞食；三者、為不疲厭故，而行乞食；四者、為知足故，而行乞食；五者、為分佈故，而行乞食；六者、為不耽嗜故，而行乞食；七者、為知量故，而行乞食；八者、為善品現前故，而行乞食；九者、為善根圓滿故，而行乞食；十者、為離我執想，而行乞食。
「善男子！云何菩薩攝受有情，乃至為離我執想？善男子！菩薩見一切有情受諸苦惱，雖覆成就微少善根，而此善根暫時
【現代漢語翻譯】 現代漢語譯本： 『有漏。善男子！菩薩對於粗劣的衣服，也能感到滿足；因為知足，所以能夠減少慾望；因為減少慾望，所以沒有過多的需求；因為沒有過多的需求，所以從不積攢財物；因為沒有積攢，所以沒有損失；因為沒有損失，所以沒有苦惱；因為沒有苦惱，所以沒有憂愁嘆息；因為沒有憂愁嘆息，所以也沒有任何執著；因為沒有任何執著，所以能夠勤奮修行，斷盡一切有漏。善男子！這叫做菩薩成就十種功德，能夠受用三衣。 『再者，善男子！菩薩成就十種功德，能夠不隨他人而行。是哪十種呢？一是，不隨貪愛而行；二是，不隨嗔怒而行；三是，不隨愚癡而行；四是，不隨損害他人而行；五是，不隨慳吝、嫉妒而行；六是，不隨我慢而行；七是，不隨使他人瞭解自己名聲而行；八是，不隨尊重、利養而行；九是，不隨恭敬天魔而行；十是，不隨貢高自大而行。善男子！菩薩成就這十種功德，所以叫做不隨他人而行。 『再者，善男子！菩薩成就十種功德，叫做乞食。一是，爲了攝受一切有情眾生，而行乞食；二是，爲了次第乞食，而行乞食；三是，爲了不疲倦厭煩，而行乞食；四是，爲了知足少欲，而行乞食；五是，爲了將食物分給他人，而行乞食；六是，爲了不貪圖美味，而行乞食；七是，爲了知道適量，而行乞食；八是，爲了善的品行能夠顯現，而行乞食；九是，爲了善根能夠圓滿，而行乞食；十是，爲了遠離我執的念頭，而行乞食。 『善男子！菩薩如何攝受有情眾生，乃至爲了遠離我執的念頭呢？善男子！菩薩見到一切有情眾生遭受各種苦惱，即使他們只有很少的善根，而這些善根也只是暫時的。
【English Translation】 English version: 『With outflows. Good man! A Bodhisattva is content with inferior clothing; because of contentment, he is able to have few desires; because of few desires, he has no excessive wants; because he has no excessive wants, he never accumulates; because he does not accumulate, he has no losses; because he has no losses, he has no suffering; because he has no suffering, he has no sorrow or lamentation; because he has no sorrow or lamentation, he also has nothing to receive; because he has nothing to receive, he can diligently cultivate and exhaust all outflows. Good man! This is called a Bodhisattva accomplishing ten dharmas and being able to use the three robes. 『Furthermore, good man! A Bodhisattva accomplishes ten kinds of dharmas and is able to not follow others' ways. What are the ten? First, not following the way of greed and attachment; second, not following the way of anger and hatred; third, not following the way of ignorance and delusion; fourth, not following the way of harming others; fifth, not following the way of stinginess and jealousy; sixth, not following the way of arrogance; seventh, not following the way of making others know one's name; eighth, not following the way of respect and gain; ninth, not following the way of revering demonic forces; tenth, not following the way of pride and haughtiness. Good man! A Bodhisattva accomplishes these ten kinds of dharmas, therefore it is said that he does not follow others' ways. 『Furthermore, good man! A Bodhisattva accomplishing ten kinds of dharmas is called alms-begging. First, for the sake of embracing all sentient beings, he practices alms-begging; second, for the sake of begging in an orderly manner, he practices alms-begging; third, for the sake of not being weary or厭煩(yànfán: tired of)，he practices alms-begging; fourth, for the sake of contentment, he practices alms-begging; fifth, for the sake of distributing food to others, he practices alms-begging; sixth, for the sake of not being attached to delicious flavors, he practices alms-begging; seventh, for the sake of knowing moderation, he practices alms-begging; eighth, for the sake of good qualities manifesting, he practices alms-begging; ninth, for the sake of the perfection of good roots, he practices alms-begging; tenth, for the sake of離(lí: departing from) the thought of self-attachment, he practices alms-begging. 『Good man! How does a Bodhisattva embrace sentient beings, and even離(lí: departing from) the thought of self-attachment? Good man! A Bodhisattva sees all sentient beings suffering various afflictions, even if they have only a small amount of good roots, and these good roots are only temporary.
非久，為欲攝益如是有情故，而行乞食。菩薩入于城邑、聚落之時，住于正念，具足威儀，諸根寂然，亦不高舉，不令放逸。得次第故，終不捨彼貧窮之家，入富貴家，所謂婆羅門、若剎帝利、居士大家。次第乞時，從一家詣一家，乃至事畢終無違越，唯除惡處不應乞食，所謂惡狗家、新產犢家、惡種類家，若男子、若女人、若童男、若童女起煩惱處，及譏嫌處、諸外道處，如是之處皆應舍置。菩薩次第乞食之時，不生厭離，亦不疲倦，于彼有情無所憎愛。由不疲厭而生知足，於好、于惡隨應受取。若得食已至於住處，收缽多羅及以衣服，于如來像前或制多前或窣堵波前，供養恭敬，尊重讚歎。以所得食分為四分：一分施與同梵行者，一分施與貧窮之人，一分施與惡趣有情，一分自食。菩薩雖食，而於食事無貪、無染亦無愛著，唯為活命而受于食，不使身羸亦不令重。所以者何？身若極羸，廢修善品；身若極重，增長睡眠。菩薩食已，能令善品增長現前。由勤修故，無有懈怠亦無懶墮，而得圓滿菩提資糧。由彼善能成熟菩提分法，遠離我執。得無我故，能捨身肉施與有情。善男子！菩薩成就此十種法，能行乞食。
「複次，善男子！菩薩成就十種法，得於一坐。何等為十？一者、坐菩提道場，諸魔驚怖而獨不動
【現代漢語翻譯】 現代漢語譯本 不久之後，爲了攝受利益這些有情眾生，菩薩才去乞食。菩薩進入城鎮、村落的時候，安住于正念，具足威儀，諸根寂靜，不高視闊步，也不放縱身心。因為要按順序乞食，所以始終不捨棄貧窮人家，而先進入富貴人家，比如婆羅門（Brahmana，印度教祭司）、剎帝利（Kshatriya，古印度武士階層）、居士大家。按順序乞食時，從一家到一家，直到事情完畢始終沒有違越，除非是惡劣的地方不應該乞食，比如有惡狗的人家、剛生小牛的人家、惡劣種姓的人家，或者男子、女人、童男、童女容易生起煩惱的地方，以及容易引起譏嫌的地方、各種外道所在的地方，像這樣的地方都應該捨棄。菩薩按順序乞食的時候，不生厭惡和遠離之心，也不感到疲倦，對於那些有情眾生沒有憎恨和喜愛。由於不疲倦厭煩而生起知足之心，對於好的和壞的食物都隨緣接受。如果得到食物后回到住處，收拾好缽和衣服，在如來像前或者佛塔前或者窣堵波（Stupa，佛塔）前，供養恭敬，尊重讚歎。把得到的食物分為四份：一份施捨給一起修行的同伴，一份施捨給貧窮的人，一份施捨給惡趣的有情眾生，一份自己食用。菩薩雖然食用，但是對於食物沒有貪婪、沒有污染也沒有愛著，只是爲了維持生命而接受食物，不讓身體過於虛弱，也不讓身體過於沉重。為什麼呢？身體如果過於虛弱，就會荒廢修習善法；身體如果過於沉重，就會增長睡眠。菩薩吃完食物后，能夠讓善法增長並顯現出來。由於勤奮修習的緣故，沒有懈怠也沒有懶惰，從而能夠圓滿菩提資糧。由於他善於成熟菩提分法，遠離我執。因為證得了無我，所以能夠捨棄身肉佈施給有情眾生。善男子！菩薩成就這十種法，能夠實行乞食。
『再者，善男子！菩薩成就十種法，能夠安住於一個座位上。是哪十種呢？第一，坐在菩提道場，眾魔驚慌恐懼卻唯獨不動搖。
【English Translation】 English version Not long after, it is for the purpose of gathering and benefiting such sentient beings that the Bodhisattva goes begging for food. When the Bodhisattva enters cities and villages, he dwells in mindfulness, is full of dignity, his senses are tranquil, not looking up high, nor letting them be unrestrained. Because of begging in sequence, he never abandons the poor families to enter the wealthy ones first, such as Brahmanas (Brahmana, Hindu priests), Kshatriyas (Kshatriya, ancient Indian warrior class), or great householders. When begging in sequence, he goes from one house to another, and until the matter is finished, he never violates this, except for bad places where he should not beg, such as houses with vicious dogs, houses with newly born calves, houses with bad castes, or places where men, women, boys, or girls easily generate afflictions, as well as places that easily cause criticism, and places where various heretics are. Such places should all be abandoned. When the Bodhisattva begs for food in sequence, he does not generate aversion or detachment, nor does he feel tired. He has no hatred or love for those sentient beings. Because of not being tired or averse, he generates contentment, and accepts both good and bad food as appropriate. If he obtains food and returns to his dwelling, he puts away his alms bowl and clothes, and in front of the image of the Tathagata, or in front of a stupa (Stupa, Buddhist shrine), he makes offerings with reverence, respect, and praise. He divides the food he has obtained into four parts: one part he gives to those who practice the Brahma-faring together, one part he gives to the poor, one part he gives to sentient beings in the evil realms, and one part he eats himself. Although the Bodhisattva eats, he has no greed, no defilement, and no attachment to the food. He only accepts food to sustain his life, not making his body too weak, nor making it too heavy. Why is that? If the body is too weak, it will abandon the cultivation of virtuous qualities; if the body is too heavy, it will increase sleep. After the Bodhisattva eats, he can cause virtuous qualities to increase and manifest. Because of diligent cultivation, there is no laziness or indolence, and thus he can perfect the accumulation of Bodhi resources. Because he is good at maturing the factors of enlightenment, he is far from self-grasping. Because he has attained no-self, he can give up his body and flesh to sentient beings. Good man! The Bodhisattva accomplishes these ten kinds of dharmas, and can practice begging for food.
『Furthermore, good man! The Bodhisattva accomplishes ten kinds of dharmas, and can attain one seat. What are the ten? First, sitting in the Bodhi-mandala, all the demons are frightened and terrified, yet he alone does not move.
；二者、證出世靜慮，諸魔驚怖而獨不動；三者、得出世般若，諸魔驚怖而獨不動；四者、得出世智，諸魔驚怖而獨不動；五者、證其空性，諸魔驚怖而獨不動；六者、證諸法如實，諸魔驚怖而獨不動；七者、證正覺道，諸魔驚怖而獨不動；八者、證於實際，諸魔驚怖而獨不動；九者、證於真如，諸魔驚怖而獨不動；十者、得一切智，諸魔驚怖而獨不動。言一坐者，所謂一切智坐，亦名法座。善男子！菩薩成就此十種法，能得一坐。
「複次，善男子！菩薩成就十種法，得一食。何等為十？一者、不恣貪食；二者、無染著食，謂得食已，於時、非時不應更受若蘇油、石蜜等種種滋味；三者、若見他人受蘇等時，不起瞋惱；四者、若他人受蘇等時，不生嫉妒；五者、菩薩行一食時，若遇重病應受蘇等；六者、菩薩行一食時，必有命難應食蘇等，而便受之；七者、菩薩行一食時，若有廢修善法之難應食蘇等，而便受之；八者、菩薩行一食時，若有如上三難食蘇等已，而不追悔；九者、菩薩行一食時，若有三難應食蘇等，而不疑惑；十者、菩薩行一食時，若有三難須食蘇等，當作藥想。善男子！菩薩成就此十種法故得一食。
「複次，善男子！菩薩成就十種法，得阿蘭若。何等為十？一者、久住梵行；二者、于
【現代漢語翻譯】 現代漢語譯本：二者，證得出世靜慮（超越世間的禪定），諸魔驚怖而唯獨不動搖；三者，得出世般若（超越世間的智慧），諸魔驚怖而唯獨不動搖；四者，得出世智（超越世間的智慧），諸魔驚怖而唯獨不動搖；五者，證其空性（一切事物無自性），諸魔驚怖而唯獨不動搖；六者，證諸法如實（諸法真實不虛），諸魔驚怖而唯獨不動搖；七者，證正覺道（通往覺悟的道路），諸魔驚怖而唯獨不動搖；八者，證於實際（真實的境界），諸魔驚怖而唯獨不動搖；九者，證於真如（事物的本真狀態），諸魔驚怖而唯獨不動搖；十者，得一切智（對一切事物無所不知的智慧），諸魔驚怖而唯獨不動搖。所說的一坐，就是一切智坐，也叫做法座。善男子！菩薩成就這十種法，就能得到一坐。 複次，善男子！菩薩成就十種法，得一食。何等為十？一者，不放縱貪食；二者，對食物沒有染著，意思是得到食物后，不應該在非時的時間裡再接受酥油、石蜜等各種美味；三者，如果看到他人接受酥油等食物時，不起瞋惱之心；四者，如果他人接受酥油等食物時，不生嫉妒之心；五者，菩薩實行一食法時，如果遇到重病，應該接受酥油等食物；六者，菩薩實行一食法時，如果必定有性命之憂，應該食用酥油等，然後接受它；七者，菩薩實行一食法時，如果有廢棄修行善法的危難，應該食用酥油等，然後接受它；八者，菩薩實行一食法時，如果因為上述三種危難而食用了酥油等，事後不後悔；九者，菩薩實行一食法時，如果有三種危難應該食用酥油等，而不疑惑；十者，菩薩實行一食法時，如果有三種危難需要食用酥油等，應當把它當作藥物來想。善男子！菩薩成就這十種法，所以能得到一食。 複次，善男子！菩薩成就十種法，得阿蘭若（寂靜處）。何等為十？一者，長久安住于梵行（清凈的行為）；二者，于
【English Translation】 English version: Secondly, having attained the Samadhi of transcendence (exceeding worldly meditation), all demons are terrified, yet he alone remains unmoved; thirdly, having attained transcendent Prajna (wisdom), all demons are terrified, yet he alone remains unmoved; fourthly, having attained transcendent Jnana (knowledge), all demons are terrified, yet he alone remains unmoved; fifthly, having realized emptiness (sunyata, the absence of inherent existence), all demons are terrified, yet he alone remains unmoved; sixthly, having realized the suchness of all dharmas (the true nature of all phenomena), all demons are terrified, yet he alone remains unmoved; seventhly, having realized the path to enlightenment (Bodhi), all demons are terrified, yet he alone remains unmoved; eighthly, having realized reality (the ultimate truth), all demons are terrified, yet he alone remains unmoved; ninthly, having realized Thusness (Tathata, the true nature of reality), all demons are terrified, yet he alone remains unmoved; tenthly, having attained omniscience (all-knowing wisdom), all demons are terrified, yet he alone remains unmoved. 'Sitting in one place' refers to the seat of omniscience, also called the Dharma seat. Good man! A Bodhisattva who accomplishes these ten dharmas can attain sitting in one place. Furthermore, good man! A Bodhisattva who accomplishes ten dharmas attains eating one meal. What are the ten? Firstly, not indulging in gluttony; secondly, being without attachment to food, meaning that after obtaining food, one should not receive various delicacies such as ghee, rock candy, etc., at inappropriate times; thirdly, not becoming angry when seeing others receiving ghee, etc.; fourthly, not becoming jealous when others receive ghee, etc.; fifthly, when a Bodhisattva practices eating one meal, if encountering a serious illness, they should receive ghee, etc.; sixthly, when a Bodhisattva practices eating one meal, if there is a life-threatening situation, they should eat ghee, etc., and then accept it; seventhly, when a Bodhisattva practices eating one meal, if there is a danger of abandoning the cultivation of virtuous dharmas, they should eat ghee, etc., and then accept it; eighthly, when a Bodhisattva practices eating one meal, if they have eaten ghee, etc., due to the above three dangers, they do not regret it afterwards; ninthly, when a Bodhisattva practices eating one meal, if there are three dangers for which they should eat ghee, etc., they do not doubt it; tenthly, when a Bodhisattva practices eating one meal, if there are three dangers requiring them to eat ghee, etc., they should regard it as medicine. Good man! A Bodhisattva who accomplishes these ten dharmas attains eating one meal. Furthermore, good man! A Bodhisattva who accomplishes ten dharmas attains Aranya (a quiet place). What are the ten? Firstly, dwelling long in pure conduct (Brahmacharya); secondly, at
毗奈耶而得善巧；三者、諸根圓滿；四者、具足多聞；五者、善說法要；六者、離我所執；七者、猶如野獸；八者、得身遠住；九者、得居寂靜；十者、不厭離、無蓋覆。
「善男子！云何菩薩久住梵行，乃至不厭離阿蘭若？善男子！菩薩舍家出家，于毗奈耶中三業清凈，具足尸羅，性多善巧，樂習威儀。于佛所說長幼法中，不假他緣，自能解悟，及於教義能得善巧，又能了知持犯之處。見持戒者，能生恭敬；見毀戒者，便能捨離。又復多時數數悔過，于所作罪，追悔惡作，終不覆藏。復能了知所犯之罪有上、中、下，又能了知所造惡業招異熟果時分長、短。菩薩修行清凈故，得諸根圓滿——眼根不減、耳根無缺、身份具足——方堪住彼阿蘭若處。獨靜無人，不為惱亂；乞食易得，非遠非近；多諸林木、花果、枝葉皆悉茂盛；清凈美水，取不為勞；龕室安隱，無有惡獸；山路幽靜，去住無難——如是之處乃可依止。菩薩依止如是處已，隨先所誦，及以所聞，晝夜三時，恒常修習；誦經之聲，不粗不細；善攝諸根，不令變異；所受用物，皆悉清凈；了知諸法，差別之相；舍離惛沈，思惟教理；其心不動，亦不外緣。
「若有王、王子及剎帝利、婆羅門等至菩薩所，菩薩見已恭敬問訊贊言：『善來，大王！如
【現代漢語翻譯】 現代漢語譯本 精通毗奈耶（Vinaya，戒律）；三、諸根圓滿；四、具足多聞；五、善於說法要；六、遠離我執；七、猶如野獸般獨處；八、能夠遠離塵囂居住；九、能夠安住于寂靜之處；十、不厭倦隱居，內心沒有煩惱遮蔽。
『善男子！什麼是菩薩能夠長久安住于梵行（brahmacarya，清凈行），乃至不厭倦阿蘭若（aranya，寂靜處）？善男子！菩薩捨棄家庭出家，在毗奈耶（Vinaya，戒律）中身、口、意三業清凈，具足戒律（Sila），天性非常善巧，樂於學習威儀。對於佛所說的長幼之法，不需要依靠他人，自己就能理解領悟，並且對於教義能夠精通，又能了知持戒和犯戒之處。見到持戒的人，能夠生起恭敬心；見到毀戒的人，便能遠離。又經常多次懺悔過錯，對於所作的罪業，追悔不已，終究不會隱瞞。又能了知所犯的罪業有上、中、下之分，又能了知所造的惡業招感異熟果報的時間有長、短之別。菩薩修行清凈的緣故，得到諸根圓滿——眼根沒有減損、耳根沒有缺失、身體各部分都具足——才能夠安住在阿蘭若（aranya，寂靜處）。那裡獨處安靜無人，不會受到惱亂；容易乞食，距離不遠不近；有很多樹木、花果，枝葉都茂盛；清凈美好的水，取用不費力；龕室安全隱蔽，沒有惡獸；山路幽靜，來去沒有困難——這樣的地方才可以依止。菩薩依止這樣的地方后，隨著先前所誦讀的，以及所聽聞的，白天夜晚三個時段，恒常修習；誦經的聲音，不高不低；善於攝持諸根，不讓它們散亂；所受用的物品，都清凈；了知諸法的差別之相；捨棄昏沉睡眠，思維教理；內心不動搖，也不向外攀緣。
『如果有國王、王子以及剎帝利（Kshatriya，貴族）、婆羅門（Brahmana，祭司）等來到菩薩處所，菩薩見到后恭敬問候讚歎說：『歡迎，大王！如
【English Translation】 English version Being skilled in Vinaya (discipline); third, having complete faculties; fourth, possessing extensive learning; fifth, being skilled in expounding the Dharma; sixth, being free from attachment to self; seventh, being like a wild animal (living alone); eighth, being able to dwell far away from the crowd; ninth, being able to abide in solitude; tenth, not being weary of seclusion and having no mental obscurations.
'Good man! What enables a Bodhisattva to dwell long in brahmacarya (pure conduct), and not be weary of aranya (secluded place)? Good man! A Bodhisattva renounces his home and goes forth, purifying the three karmas (actions) of body, speech, and mind in the Vinaya (discipline), possessing complete Sila (precepts), being naturally very skillful, and delighting in learning proper conduct. Regarding the laws of seniority spoken by the Buddha, he can understand and realize them himself without relying on others, and he is skilled in the teachings. He also knows the places of upholding and violating the precepts. Seeing those who uphold the precepts, he can generate respect; seeing those who break the precepts, he can abandon them. Moreover, he frequently repents his faults, regretting the sins he has committed, and never concealing them. He also knows that the sins committed have superior, middle, and inferior degrees, and he knows that the evil deeds he has created bring about different retributions with long or short durations. Because the Bodhisattva cultivates purity, he obtains complete faculties—his eyes are not diminished, his ears are not lacking, and his body is complete—only then is he able to dwell in that aranya (secluded place). There, he is alone and quiet, without being disturbed; it is easy to obtain alms, neither far nor near; there are many trees, flowers, and fruits, and the branches and leaves are all lush; the pure and beautiful water is easy to obtain; the hermitage is safe and secluded, without fierce beasts; the mountain path is quiet, and there is no difficulty in going and coming—such a place is suitable for reliance. After the Bodhisattva relies on such a place, he constantly cultivates day and night in three periods, according to what he has previously recited and heard; the sound of reciting scriptures is neither too loud nor too soft; he skillfully gathers his faculties, not allowing them to be disturbed; the things he uses are all pure; he understands the different characteristics of all dharmas; he abandons drowsiness and sleep, and contemplates the teachings; his mind does not move, nor does it cling to external objects.
'If there are kings, princes, Kshatriyas (nobles), or Brahmanas (priests) who come to the Bodhisattva's place, the Bodhisattva, upon seeing them, respectfully greets and praises them, saying: 'Welcome, Great King!'
所敷設，請王就坐！』王若坐時，菩薩亦坐；王若不坐，菩薩亦立。詳觀王等諸根躁動，菩薩即應贊言：『大王善能利益，王之國內多有持戒、福德、多聞、智慧沙門、若婆羅門之所居住，無有盜賊及官人等之所侵欺。』復觀王等諸根寂然，安隱調伏，菩薩爾時當爲演說種種諸法。王若不樂說種種法，菩薩即當隨順說厭離法；王若不欲樂聞厭離之法，即應為說如來甚深廣大之法及大威德。如是及餘人間聚落婆羅門、剎帝利諸有來者，隨宜為說亦復如是。
「菩薩以多聞故，即能說法，令聽聞者心皆歡喜，于菩薩所生凈信心。以能說法修習善品，對除煩惱；又以多聞力故，得離我執。復能遠離我執怖畏故，于阿蘭若處不驚不懼，得無所畏。菩薩住阿蘭若處，現前觀察無所住著，非如野獸無所觀察。菩薩住阿蘭若處，無有怖畏，無有過患，非如野獸恒畏中傷。菩薩住阿蘭若處，為聚落中若男、若女、若童男、若童女散亂心故，為攝受正法故、為無所住著故、非如野獸為護命故，遠避人間。菩薩由遠住故，得現前寂靜，見阿蘭若有大功德，復見寂靜、無厭離、無覆蓋，修習諸法住阿蘭若。是名菩薩久住梵行，乃至不厭離、不覆蓋。善男子！菩薩成就此十種法，得阿蘭若處住。
「複次，善男子！菩薩成就十種法
，能樹下坐。何等為十？一者、不得依止極近聚落樹下而坐；二者、不得依止極遠聚落樹下而坐；三者、不得依止棘刺稠林樹下而坐；四者、不得依止葛蒙密蔓及獼猴處樹下而坐；五者、不得依止枯葉樹下而坐；六者、不得依止猿猴住處樹下而坐；七者、不得依止多有鳥處樹下而坐；八者、不得依止惡獸住處樹下而坐；九者、不得依止近道路處樹下而坐；十者、不得依止粗惡人處樹下而坐。菩薩應當依止無障難處樹下而坐，身得輕安，心常悅樂。善男子！菩薩成就此十種法，得樹下坐。
「複次，善男子！菩薩成就十種法，能露地坐。何等為十？一者、于春、夏、秋、冬不應依止墻壁處坐；二者、不應依止林樹下坐；三者、不得依止穰䴰草𧂐處坐；四者、不得依止山腹巖坎處坐；五者、不得依止河岸坎中而坐；六者、不得以物遮寒而坐；七者、不得以物障風而坐；八者、不得以物障雨而坐；九者、不得以物障熱而坐；十者、不得以物承露而坐。若諸菩薩在露地坐，身遇諸病又復無力，應入寺中作如是念：『如來為欲對除煩惱，處處廣說杜多功德，我今雖覆在于寺中，心不愛樂又不耽著，勤修正法，對除煩惱。』作是思惟：『我住寺中，但為攝受諸施主故，不為長養。于自身故，作露地想。』善男子！菩薩成就此
【現代漢語翻譯】 現代漢語譯本： 能坐在樹下。哪十種呢？第一，不應依止非常靠近村落的樹下而坐；第二，不應依止非常遠離村落的樹下而坐；第三，不應依止荊棘叢生的樹林下而坐；第四，不應依止葛蒙密蔓以及獼猴棲息的地方的樹下而坐；第五，不應依止枯葉遍地的樹下而坐；第六，不應依止猿猴居住的地方的樹下而坐；第七，不應依止有很多鳥類棲息的地方的樹下而坐；第八，不應依止有兇惡野獸居住的地方的樹下而坐；第九，不應依止靠近道路的地方的樹下而坐；第十，不應依止有粗暴惡劣之人出沒的地方的樹下而坐。菩薩應當依止沒有障礙和困難的地方的樹下而坐，身體能夠感到輕安，內心常常充滿喜悅。善男子！菩薩成就這十種法，就能在樹下安坐。
『再者，善男子！菩薩成就十種法，就能在露天而坐。哪十種呢？第一，在春、夏、秋、冬四季不應依止墻壁處而坐；第二，不應依止樹林下而坐；第三，不得依止堆積稻草或麥秸的地方而坐；第四，不得依止山腹或巖洞處而坐；第五，不得依止河岸邊的坑洼處而坐；第六，不得用東西遮擋寒冷而坐；第七，不得用東西阻擋風而坐；第八，不得用東西遮擋雨水而坐；第九，不得用東西遮擋炎熱而坐；第十，不得用東西承接露水而坐。如果各位菩薩在露天而坐，身體遇到各種疾病又感到沒有力氣，應當進入寺廟中，並這樣想：『如來爲了對治煩惱，處處廣泛宣說頭陀（Dutuo）功德，我現在雖然身在寺廟中，內心並不貪戀和執著，而是勤奮地修正法，對治煩惱。』這樣思惟：『我住在寺廟中，只是爲了攝受各位施主，而不是爲了滋養自身，應當作露天而坐的想念。』善男子！菩薩成就這』
【English Translation】 English version: being able to sit under a tree. What are the ten? First, one should not sit under a tree that is very close to a village; second, one should not sit under a tree that is very far from a village; third, one should not sit under a tree in a dense thicket of thorns; fourth, one should not sit under a tree with dense kudzu vines and where macaques live; fifth, one should not sit under a tree covered with dry leaves; sixth, one should not sit under a tree where monkeys live; seventh, one should not sit under a tree where there are many birds; eighth, one should not sit under a tree where ferocious beasts live; ninth, one should not sit under a tree near a road; tenth, one should not sit under a tree where coarse and evil people are. A Bodhisattva should sit under a tree in a place free from obstacles and difficulties, so that the body can feel light and peaceful, and the mind is always joyful. Good man! A Bodhisattva who achieves these ten qualities can sit under a tree.
『Furthermore, good man! A Bodhisattva who achieves ten qualities can sit in the open. What are the ten? First, one should not sit against a wall in spring, summer, autumn, or winter; second, one should not sit under a forest tree; third, one should not sit in a place where straw or wheat stalks are piled up; fourth, one should not sit in a mountain belly or cave; fifth, one should not sit in a pit on a riverbank; sixth, one should not sit with something to block the cold; seventh, one should not sit with something to block the wind; eighth, one should not sit with something to block the rain; ninth, one should not sit with something to block the heat; tenth, one should not sit with something to catch the dew. If the Bodhisattvas are sitting in the open and their bodies encounter various illnesses and they feel weak, they should enter a temple and think like this: 『The Tathagata (Rulai) widely expounds the merits of Dhuta (Dutuo) practices everywhere in order to counteract afflictions. Although I am now in a temple, my mind is not attached or clinging, but I diligently practice the correct Dharma to counteract afflictions.』 Thinking like this: 『I live in the temple only to receive the support of the donors, not to nourish myself, and I should think of it as sitting in the open.』 Good man! A Bodhisattva who achieves this』
十種法，得露地坐。
「複次，善男子！菩薩成就十種法，得冢間坐。何等為十？一者、謂諸菩薩於好住處極生厭離；二者、諸菩薩等，於一切時恒起死想；三者、諸菩薩等，恒常能起余殘之想；四者、諸菩薩等，常觀于身份，起赤想；五者、諸菩薩等，常觀于身份，起青想；六者、諸菩薩等，常觀于身份，起膿想；七者、諸菩薩等，常觀于身，起膀脹想；八者、諸菩薩等，常觀于身，起乾焦想；九者、諸菩薩等，常觀于身，起離散想；十者、諸菩薩等，常觀于身，起骨鎖想。
「善男子！菩薩于冢間坐，為利益、哀愍諸有情故，住于慈心，亦為持凈戒故、成就軌則故，不起食肉之心。何以故？善男子！冢間周遍多有非人之所依住，若見菩薩食啖于肉，生不凈信，起煩惱心，由是菩薩不應食肉。善男子！菩薩住于冢間，若入伽藍，先當禮拜如來制多，次應禮拜長老苾芻，后復問訊少年苾芻，不坐僧家牀蓆等物，恭敬而立。何以故？善男子！菩薩為欲隨順世間將護有情故，不坐僧家牀蓆等物，冢間菩薩順聖者故，若違逆世間，非聖者故。若一苾芻將自坐物請菩薩坐，冢間菩薩應審觀察彼苾芻意樂，后無追悔，及餘眾僧不起瞋嫌，然自應起下劣之心，如旃荼羅童子，方坐此座。善男子！菩薩成就此十種法，得
【現代漢語翻譯】 現代漢語譯本 十種法，可得露地而坐。
『再者，善男子！菩薩成就十種法，可得在墳墓間禪坐。是哪十種呢？第一，菩薩對於好的住所極度厭惡遠離；第二，諸位菩薩等，于任何時候都恒常生起死亡的念頭；第三，諸位菩薩等，恒常能夠生起對於剩餘殘骸的念頭；第四，諸位菩薩等，經常觀察自身，生起身體變紅腫的念頭；第五，諸位菩薩等，經常觀察自身，生起身體變青紫的念頭；第六，諸位菩薩等，經常觀察自身，生起身體流膿的念頭；第七，諸位菩薩等，經常觀察自身，生起身體膨脹的念頭；第八，諸位菩薩等，經常觀察自身，生起身體乾枯焦爛的念頭；第九，諸位菩薩等，經常觀察自身，生起身體離散的念頭；第十，諸位菩薩等，經常觀察自身，生起身體只剩骨骼的念頭。
『善男子！菩薩在墳墓間禪坐，爲了利益和憐憫一切有情眾生，安住于慈悲之心，也爲了持守清凈的戒律，成就應有的行爲規範，不起吃肉的念頭。為什麼呢？善男子！墳墓間周圍遍佈著許多非人（指鬼神等）居住，如果他們看見菩薩吃肉，就會產生不好的信心，生起煩惱之心，因此菩薩不應該吃肉。善男子！菩薩住在墳墓間，如果進入伽藍（僧院），首先應當禮拜如來制多（佛塔），其次應當禮拜年長的比丘（出家僧人），然後問候年輕的比丘，不坐僧家的床鋪坐具等物品，恭敬地站立。為什麼呢？善男子！菩薩爲了隨順世俗，愛護有情眾生，所以不坐僧家的床鋪坐具等物品。在墳墓間修行的菩薩，應當順從聖者的行為，如果違逆世俗，就不是聖者的行為。如果有一位比丘拿出自己的坐具請菩薩坐，在墳墓間修行的菩薩應當仔細觀察那位比丘的意願，確保之後不會後悔，並且其他僧眾也不會因此產生嗔恨和嫌隙，然後自己應當生起謙卑的心，如同旃荼羅（賤民）的孩童一樣，才坐下。善男子！菩薩成就這十種法，便能得到……
【English Translation】 English version Ten Dharmas to Attain Sitting in the Open.
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can attain sitting in a charnel ground. What are these ten? First, it means that all Bodhisattvas develop extreme aversion and detachment from pleasant dwellings; second, all Bodhisattvas constantly generate thoughts of death at all times; third, all Bodhisattvas are constantly able to generate thoughts of remaining corpses; fourth, all Bodhisattvas constantly observe their own bodies, generating thoughts of redness; fifth, all Bodhisattvas constantly observe their own bodies, generating thoughts of blueness; sixth, all Bodhisattvas constantly observe their own bodies, generating thoughts of pus; seventh, all Bodhisattvas constantly observe their own bodies, generating thoughts of bloating; eighth, all Bodhisattvas constantly observe their own bodies, generating thoughts of drying and scorching; ninth, all Bodhisattvas constantly observe their own bodies, generating thoughts of disintegration; tenth, all Bodhisattvas constantly observe their own bodies, generating thoughts of skeletal remains.
『Good man! A Bodhisattva sitting in a charnel ground, for the sake of benefiting and having compassion for all sentient beings, dwells in loving-kindness, and also for the sake of upholding pure precepts and accomplishing proper conduct, does not give rise to the thought of eating meat. Why is that? Good man! Charnel grounds are widely inhabited by non-humans (spirits, etc.). If they see a Bodhisattva eating meat, they will generate impure faith and give rise to afflicted minds. Therefore, a Bodhisattva should not eat meat. Good man! When a Bodhisattva dwells in a charnel ground and enters a Sangharama (monastery), they should first bow to the Tathagata Stupa (Buddha's pagoda), then bow to the elder Bhikshus (ordained monks), and then greet the younger Bhikshus, not sitting on the Sangha's beds or seats, but standing respectfully. Why is that? Good man! A Bodhisattva, in order to accord with the world and care for sentient beings, does not sit on the Sangha's beds or seats. A Bodhisattva in a charnel ground follows the conduct of the noble ones; if they go against the world, they are not noble. If a Bhikshu offers their own seat to invite the Bodhisattva to sit, the Bodhisattva in the charnel ground should carefully observe the Bhikshu's intention, ensuring there will be no regret later, and that the other Sangha members will not arise with anger or resentment. Then, they should generate a humble mind, like a Chandala (outcaste) child, before sitting on the seat. Good man! A Bodhisattva who accomplishes these ten dharmas obtains...
冢間坐。
「複次，善男子！菩薩成就十種法，能得常坐。何等為十？一者、常坐為不惱身故；二者、常坐為不惱心故；三者、常坐為不惛睡故；四者、常坐為不疲厭故；五者、常坐為欲圓滿菩提資糧故；六者、常坐為心一境性故；七者、常坐為證現前道故；八者、常坐為趣菩提道場故；九者、常坐為利益一切有情故；十者、常坐為欲永斷諸煩惱故。善男子！菩薩成就此十種法，能得常坐。
「複次，善男子！菩薩成就十種法，得隨敷坐。何等為十？一者、于其敷具無所耽嗜；二者、終不自為施設敷具；三者、不遣他人施設敷具；四者、不現於相令他施設敷具；五者、隨彼所有若草、若葉便即應坐；六者、諸地方處若多毒蛇、蚊虻孔穴，即應舍離並不應坐；七者、菩薩欲臥，身向右邊累足而臥，以法衣覆身，正念、正知起明瞭想；八者、右脅而臥，不著睡眠；九者、但為長養諸大種故，乃至為活命故；十者、菩薩于恒恒時及常常時，令善品現前。善男子！菩薩成就此十種法，得隨敷坐。
「複次，善男子！菩薩成就十種法，得修習瑜伽者。何等為十？一者、能常修不凈；二者、能常修慈悲；三者、能常修緣起；四者、于諸過患常修善巧；五者、能常修空性；六者、能常修無相；七者、能常修瑜伽；
【現代漢語翻譯】 現代漢語譯本 冢間坐（在墳墓間禪坐）。
『再者，善男子！菩薩成就十種法，能夠獲得常坐（持續禪坐的能力）。哪十種呢？一者、常坐是爲了不惱害身體的緣故；二者、常坐是爲了不惱害內心的緣故；三者、常坐是爲了不昏沉睡眠的緣故；四者、常坐是爲了不疲憊厭倦的緣故；五者、常坐是爲了想要圓滿菩提資糧的緣故；六者、常坐是爲了內心專注于單一境界的緣故；七者、常坐是爲了證悟現前之道的緣故；八者、常坐是爲了趨向菩提道場的緣故；九者、常坐是爲了利益一切有情眾生的緣故；十者、常坐是爲了想要永遠斷除各種煩惱的緣故。善男子！菩薩成就這十種法，能夠獲得常坐。』
『再者，善男子！菩薩成就十種法，能夠隨處安坐。哪十種呢？一者、對於坐具不貪戀執著；二者、終究不自己爲了自己而設定坐具；三者、不派遣他人為自己設定坐具；四者、不顯現任何姿態讓別人為自己設定坐具；五者、隨順他人所提供的，無論是草還是葉子，就應該立即坐下；六者、各種地方如果有很多毒蛇、蚊蟲孔穴，就應該捨棄離開，不應該坐下；七者、菩薩想要躺下時，身體朝向右邊，雙腳交疊而臥，用法衣覆蓋身體，以正念、正知保持清醒的覺察；八者、右脅而臥，不貪著睡眠；九者、僅僅是爲了滋養四大種（地、水、火、風），乃至爲了活命的緣故；十者、菩薩在任何時候以及常常的時候，讓善法品性現前。善男子！菩薩成就這十種法，能夠隨處安坐。』
『再者，善男子！菩薩成就十種法，能夠成為修習瑜伽者。哪十種呢？一者、能夠常常修習不凈觀；二者、能夠常常修習慈悲觀；三者、能夠常常修習緣起觀；四者、對於各種過患常常修習善巧方便；五者、能夠常常修習空性；六者、能夠常常修習無相；七者、能夠常常修習瑜伽；
【English Translation】 English version Sitting in a Cemetery.
'Furthermore, noble son! A Bodhisattva who accomplishes ten dharmas can attain constant sitting. What are the ten? First, constant sitting is for the sake of not harming the body; second, constant sitting is for the sake of not harming the mind; third, constant sitting is for the sake of not being overcome by drowsiness; fourth, constant sitting is for the sake of not becoming weary; fifth, constant sitting is for the sake of wanting to perfect the accumulations for Bodhi; sixth, constant sitting is for the sake of the mind being one-pointed; seventh, constant sitting is for the sake of realizing the path that is present; eighth, constant sitting is for the sake of approaching the Bodhi-tree; ninth, constant sitting is for the sake of benefiting all sentient beings; tenth, constant sitting is for the sake of wanting to permanently cut off all afflictions. Noble son! A Bodhisattva who accomplishes these ten dharmas can attain constant sitting.'
'Furthermore, noble son! A Bodhisattva who accomplishes ten dharmas can sit on any seat. What are the ten? First, not being attached to any seat; second, never arranging a seat for oneself; third, not sending others to arrange a seat; fourth, not displaying any appearance to cause others to arrange a seat; fifth, one should sit immediately on whatever is available, whether it be grass or leaves; sixth, one should abandon and leave any place with many poisonous snakes, mosquitoes, or holes, and should not sit there; seventh, when a Bodhisattva wants to lie down, he should lie down on his right side with his feet crossed, cover his body with his Dharma robe, and maintain mindfulness and clear awareness, generating the thought of brightness; eighth, lying on the right side, not indulging in sleep; ninth, only for the sake of nourishing the great elements (earth, water, fire, wind), and even for the sake of staying alive; tenth, a Bodhisattva at all times and constantly brings forth virtuous qualities. Noble son! A Bodhisattva who accomplishes these ten dharmas can sit on any seat.'
'Furthermore, noble son! A Bodhisattva who accomplishes ten dharmas can become a practitioner of Yoga. What are the ten? First, being able to constantly practice impurity; second, being able to constantly practice loving-kindness and compassion; third, being able to constantly practice dependent origination; fourth, constantly practicing skillful means regarding all faults; fifth, being able to constantly practice emptiness; sixth, being able to constantly practice no-sign; seventh, being able to constantly practice Yoga;
八者、能常勤修；九者、得不悔過；十者、能具足戒。
「善男子！云何菩薩能修不凈？善男子！菩薩獨處宴坐，端身舒緩，結加趺坐；現前觀察，心極厭離；安住正念，心不外緣，作是思惟：『人中所有一切飲食，若凈、若穢、若好、若惡、有味、無味，若食啖已，身火所觸皆成不凈、爛壞、可惡，而不隨順一切世間諸愚夫等，耽嗜染著。我等聖者依毗奈耶法，能以正智觀察自身，不起染著，亦不耽嗜，然復我心亦不生於厭離。』是故菩薩能修不凈。
「云何菩薩能修慈悲？善男子！謂諸菩薩于閑靜處獨處宴坐，端身舒緩，結加趺坐；現前觀察，心極厭離；安住正念，心不外緣，作是思惟：『諸有情輩多起瞋害，作不善業。復常親近不善丈夫，無狀於我起怨仇想，或於過去、或於未來、或於現在起如是業。我意令彼一切有情所起瞋害皆得斷除，令彼坐于菩提道場。』如是之事不唯言說，實是菩薩甚深意樂。隨順思惟，是名菩薩能修慈悲。
「云何菩薩能修緣起？謂諸菩薩若起貪愛及瞋恚心，作是思惟：『由我起于貪、瞋等法，能起之我既從緣生，所起貪、瞋及貪等境亦從緣起。誰有智者于眾緣生虛妄法中起我執著？』是名菩薩能修緣起。
「云何菩薩于諸過患能修善巧？謂諸菩薩，為欲斷
【現代漢語翻譯】 現代漢語譯本：八、能夠經常勤奮地修行；九、能夠不再後悔犯過的錯誤；十、能夠圓滿地持守戒律。
『善男子！菩薩如何修習不凈觀？善男子！菩薩獨自一人在安靜的地方禪坐，端正身體，放鬆身心，結跏趺坐；在面前進行觀察，內心極其厭離；安住在正念中，心不向外攀緣，這樣思維：『人世間所有的一切飲食，無論是乾淨的、污穢的、好的、壞的、有味道的、沒有味道的，一旦被食用，經過身體的火熱作用，都會變成不乾淨的、腐爛的、令人厭惡的東西，而不順應一切世間的愚夫俗子那樣，沉溺於貪戀和執著。我們這些聖者依據毗奈耶（Vinaya，戒律）的法則，能夠以正確的智慧觀察自身，不起貪戀和執著，也不沉溺於貪嗜，然而我的內心也不會因此產生厭離。』因此，菩薩能夠修習不凈觀。
『菩薩如何修習慈悲心？善男子！菩薩在閑靜的地方獨自禪坐，端正身體，放鬆身心，結跏趺坐；在面前進行觀察，內心極其厭離；安住在正念中，心不向外攀緣，這樣思維：『那些有情眾生常常生起嗔恨和傷害，造作不善的業。又常常親近不善的人，無緣無故地對我產生怨恨的想法，或者在過去、或者在未來、或者在現在造作這樣的惡業。我希望讓他們一切有情所生起的嗔恨和傷害都能夠斷除，讓他們能夠坐在菩提道場。』這樣的事情不僅僅是說說而已，實際上是菩薩甚深的意願和快樂。隨順這樣的思維，就叫做菩薩能夠修習慈悲心。
『菩薩如何修習緣起法？菩薩如果生起貪愛和嗔恚心，就應該這樣思維：『由於我生起了貪愛、嗔恚等法，而能夠生起這些法的「我」也是從因緣而生，所生起的貪愛、嗔恚以及貪愛等對象也是從因緣而起。誰會有智慧在眾多因緣所生的虛妄法中產生「我」的執著呢？』這就叫做菩薩能夠修習緣起法。
『菩薩如何對於各種過患能夠修習善巧方便？菩薩爲了斷除
【English Translation】 English version: Eighth, being able to constantly and diligently cultivate; ninth, being able to not regret past mistakes; tenth, being able to fully uphold the precepts.
'Good man! How does a Bodhisattva cultivate impurity? Good man! A Bodhisattva dwells alone in a secluded place, sitting in meditation, straightening the body and relaxing, sitting in the lotus position; observing what is before them, with a mind of extreme aversion; abiding in right mindfulness, with the mind not reaching outwards, contemplating thus: 'All food among humans, whether clean or unclean, good or bad, flavorful or tasteless, once eaten and touched by the body's fire, all becomes impure, rotten, and disgusting, and not in accordance with all the foolish beings of the world, who indulge in craving and attachment. We, the noble ones, according to the Vinaya (discipline), are able to observe ourselves with right wisdom, not giving rise to craving and attachment, nor indulging in craving, yet my mind does not give rise to aversion either.' Therefore, a Bodhisattva is able to cultivate impurity.
'How does a Bodhisattva cultivate loving-kindness and compassion? Good man! Those Bodhisattvas, in a quiet place, dwell alone in meditation, straightening the body and relaxing, sitting in the lotus position; observing what is before them, with a mind of extreme aversion; abiding in right mindfulness, with the mind not reaching outwards, contemplating thus: 'Those sentient beings often give rise to anger and harm, creating unwholesome karma. They also often associate with unwholesome people, and without reason, harbor thoughts of resentment towards me, or in the past, or in the future, or in the present, create such karma. I wish that all the anger and harm that all those sentient beings give rise to may be cut off, and may they sit at the Bodhi (enlightenment) field.' Such things are not just words, but are truly the Bodhisattva's profound intention and joy. Contemplating in accordance with this, is called a Bodhisattva being able to cultivate loving-kindness and compassion.
'How does a Bodhisattva cultivate dependent origination? If a Bodhisattva gives rise to greed and anger, they should contemplate thus: 'Because I give rise to greed, anger, and other such things, the 'I' that is able to give rise to these things also arises from conditions, and the greed, anger, and the objects of greed, etc., that arise also arise from conditions. Who would be wise enough to give rise to the attachment of 'I' in the illusory dharmas (phenomena) that arise from many conditions?' This is called a Bodhisattva being able to cultivate dependent origination.
'How is a Bodhisattva able to skillfully cultivate in relation to various faults? Bodhisattvas, in order to cut off
除自身過患故常修習。若他相續有諸過患，堪為說者，令彼斷除；不堪為者，菩薩即應舍離而去。云何過患？謂于佛、法、僧，于戒、于聖、于梵行者，及於世間尊卑、長幼性不恭敬。此是過患。自恃己身，常起我慢，輕賤於他。染著現前種種境界，背于涅槃，起我見、有情見、命者見、補特伽羅見、斷見、空見，執常、無常性。不承事一切聖者，親近愚夫，遠離持戒、供養破戒，舍善丈夫、近不善丈夫。誹謗甚深素怛纜藏，於此藏門常懷驚怖。懈怠、懶惰，輕賤己身；性無辯才，威光下劣。所不應悔而乃悔之；所應悔者而不能悔。恒為蓋纏之所繫縛，幻惑誑諂之所隨逐，惛沉睡眠之所覆蔽。性常愛樂恭敬、利養，貪著種姓，愛戀眷屬，樂國土眾會，舍所受持法；性樂親近順世間咒，而常厭離出世正法。串習不善，不修諸善。贊出家人惡，若於女人及諸丈夫、童男、童女、諸外道等皆悉讚歎。不樂住于阿練若處；食不知量；于其尊者不樂親近。誦習之時，自為分限；非所行處，不見過惡。性不恭敬微細尸羅，于小罪中心不驚怖。見愚癡者，諸根闇昧，嘆爲寂靜；見智慧者，諸根明利，撥為囂舉。行於倨傲，顛倒執著；性樂粗言，于愛、不愛諸色之中隨順執著。見起瞋者，不生慈心；見受苦者，不起悲愍；見有病者，無
厭離心；見彼死者，無有驚怖。不求出離焚燒之處。不觀察身，不觀察戒，于已作、當作、現作之法性不觀察。不應思惟而起思惟，不應計度而生計度，不應悕求而有悕求。于非出離，作出離想；于彼非道，而作道想。未得，謂得；應作，不作。耽著惡法，舍離善品；惡說大乘，讚歎小乘；毀呰深信大乘補特伽羅，讚歎深信小乘補特伽羅。常為諍論，恒起斗訟；性懷粗獷，好為惡語；倨傲多言，嚴切暴惡；貪婪矯詐，性多虛妄；語無倫次，愛樂戲論。此是過患。
「菩薩能于如是過患得善巧已，勤修空性，為欲舍離諸戲論故。菩薩雖復勤修空性，然心流散，于彼彼處而心樂住，菩薩遍求于彼彼境，自性皆空，求不可得。所取之境體既是空，能取之心性亦非有，所觀心境了知是空，能觀察智體實非有。菩薩觀察空性之時，修無相性。菩薩雖復勤修無相，猶有彼彼諸相現前。菩薩又觀現前諸相，體性皆空。如是諸相既不可得，觀內身相亦不可得，于身念住亦不可得。心不執著外諸相中，念住體性亦不可得。菩薩舍離如是諸相，常能發起修習意樂。菩薩修習諸三摩地，于其境界無間而住，謂心一境性是奢摩他，如實觀察是毗缽舍那。菩薩修習三摩呬多，心得無悔，又復歡喜。何以故？戒清凈故。以諸菩薩戒清凈故，得
【現代漢語翻譯】 現代漢語譯本：厭離心；見到死者，沒有驚慌恐懼。不尋求脫離焚燒之處（指輪迴）。不觀察自身，不觀察戒律，對於已經做過、將要做、現在所做的法性不進行觀察。不應該思考的卻去思考，不應該揣度的卻去揣度，不應該希求的卻去希求。對於不是解脫之道，卻產生解脫之想；對於不是正道，卻認為是正道。沒有得到，卻說已經得到；應該做的，卻不做。沉溺於惡法，捨棄善良的品行；錯誤地宣說大乘佛法，讚歎小乘佛法；詆譭深信大乘佛法的補特伽羅（pudgalas，人），讚歎深信小乘佛法的補特伽羅。經常引起爭論，總是發起爭鬥訴訟；天性粗暴，喜歡說惡語；傲慢自大，多言多語，嚴厲苛刻，暴躁兇惡；貪婪，虛偽狡詐，天性充滿虛妄；說話沒有條理，喜歡戲論。這些都是過患。
菩薩如果能夠對這些過患有深刻的瞭解，爲了捨棄各種戲論，就應該勤奮地修習空性（śūnyatā，佛教中的一個重要概念，指一切事物沒有固定不變的自性）。菩薩即使勤奮地修習空性，但是心仍然容易散亂，在各種各樣的地方樂於停留，菩薩普遍地尋求那些境界，發現它們的自性都是空，求而不可得。所取（被認知）的境界本體既然是空，能取（認知）的心性也是不存在的，所觀察的心和境界，了知它們是空，能觀察的智慧本體實際上也是不存在的。菩薩在觀察空性的時候，修習無相性（animitta，不執著于任何表象）。菩薩即使勤奮地修習無相，仍然有各種各樣的相顯現出來。菩薩又觀察顯現出來的各種相，發現它們的體性都是空。像這樣，各種相既然不可得，觀察內在的身相也是不可得的，對於身念住（kāyasmṛti-upasthāna，佛教修行方法，專注于身體的覺察）也是不可得的。心不執著于外在的各種相中，念住的體性也是不可得的。菩薩捨棄像這樣的各種相，常常能夠發起修習的意樂（chanda，願望和興趣）。菩薩修習各種三摩地（samādhi，禪定），對於它的境界沒有間隔地安住，所謂心專注于單一的境界就是奢摩他（śamatha，止），如實地觀察就是毗缽舍那（vipaśyanā，觀）。菩薩修習三摩呬多（samāhita，已入定的狀態），內心沒有後悔，而且感到歡喜。為什麼呢？因為戒律清凈的緣故。因為各位菩薩戒律清凈的緣故，得到……
【English Translation】 English version: Aversion; seeing a dead person, without fear or terror. Not seeking escape from the place of burning (referring to samsara). Not observing the body, not observing the precepts, not observing the Dharma nature of what has been done, what will be done, and what is being done. Thinking about what should not be thought about, speculating about what should not be speculated about, desiring what should not be desired. Imagining liberation in what is not liberation; imagining the path in what is not the path. Claiming to have attained what has not been attained; not doing what should be done. Indulging in evil dharmas, abandoning virtuous qualities; wrongly proclaiming the Mahayana (Great Vehicle), praising the Hinayana (Small Vehicle); denigrating pūdgala (individuals) who deeply believe in the Mahayana, praising pūdgala who deeply believe in the Hinayana. Constantly engaging in disputes, always initiating quarrels and lawsuits; being naturally rough and coarse, fond of using harsh words; arrogant and verbose, strict and cruel; greedy and deceitful, naturally full of falsehood; speaking incoherently, delighting in frivolous talk. These are faults.
If a Bodhisattva is skilled in these faults, they should diligently cultivate emptiness (śūnyatā) in order to abandon all conceptual elaborations. Even if a Bodhisattva diligently cultivates emptiness, their mind may still be scattered, delighting in dwelling in various places. The Bodhisattva universally seeks those realms, finding their nature to be empty, and cannot obtain them. Since the nature of the object taken (perceived) is empty, the nature of the taking (perceiving) mind is also non-existent. Knowing that the mind and object observed are empty, the nature of the observing wisdom is also non-existent. When a Bodhisattva observes emptiness, they cultivate signlessness (animitta). Even if a Bodhisattva diligently cultivates signlessness, various signs still appear. The Bodhisattva then observes the various signs that appear, finding their nature to be empty. Since these signs are unobtainable, observing the inner body is also unobtainable, and mindfulness of the body (kāyasmṛti-upasthāna) is also unobtainable. The mind does not cling to external signs, and the nature of mindfulness is also unobtainable. Abandoning such signs, the Bodhisattva can always generate the intention to practice. The Bodhisattva cultivates various samādhi (meditative states), dwelling without interruption in its realm, where the mind focused on a single object is śamatha (calm abiding), and observing reality as it is, is vipaśyanā (insight). The Bodhisattva, cultivating samāhita (a state of meditative absorption), has no regret in their mind, and is joyful. Why? Because of the purity of their precepts. Because the precepts of the Bodhisattvas are pure, they attain...
于瑜伽。具足戒者，增長瑜伽、修習瑜伽。是故說名得瑜伽者。
「善男子！菩薩成就此十種法，能修習瑜伽者。
「複次，善男子！菩薩成就十種法，能持素怛纜藏。何等為十？一者、聽聞領受為守護正法故，不為資財故；二者、聽聞領受為守護住持故，不為利養故；三者、聽聞領受為三寶種不斷故，不求供養故；四者、聽聞領受為正攝受發趣大乘諸有情故，不為名稱讚嘆故；五者、聽聞領受為欲利益無依無怙諸有情故；六者、聽聞領受安樂苦惱諸有情故；七者、聽聞領受為諸有情無慧眼者，得慧眼故；八者、聽聞領受為發趣聲聞乘諸有情等，演說聲聞乘道故；九者、聽聞領受為發趣大乘道故；十者、聽聞領受為自身證無上智故，不為希求下劣乘故。善男子！菩薩成就此十種法，能持素怛纜藏。
「複次，善男子！菩薩成就十種法，能持毗奈耶藏。何等為十？一者、能了知毗奈耶；二者、能了知毗奈耶義；三者、能了知毗奈耶甚深理趣；四者、能了知毗奈耶微細；五者、能了知應作、不應作；六者、能了知自性違犯；七者、能了知施設違犯；八者、能了知所學波羅提木叉緣起；九者、能了知聲聞毗奈耶；十者、能了知菩薩毗奈耶。善男子！菩薩成就此十種法，能持毗奈耶藏。
「複次，善
【現代漢語翻譯】 現代漢語譯本 關於瑜伽（Yoga）：具足戒者，能夠增長瑜伽、修習瑜伽。因此，這樣的人被稱為得到了瑜伽。
『善男子！菩薩成就以下這十種法，就能修習瑜伽：』
『再者，善男子！菩薩成就十種法，就能持守素怛纜藏（Sutras，經藏）。是哪十種呢？第一，聽聞領受佛法是爲了守護正法，而不是爲了獲取資財；第二，聽聞領受佛法是爲了守護和住持正法，而不是爲了獲得利益和供養；第三，聽聞領受佛法是爲了使三寶的種子不斷絕，而不是爲了尋求供養；第四，聽聞領受佛法是爲了正確地引導和接納發心趣向大乘的眾生，而不是爲了追求名聲和讚歎；第五，聽聞領受佛法是爲了利益那些無依無靠的眾生；第六，聽聞領受佛法是爲了安樂那些受苦受難的眾生；第七，聽聞領受佛法是爲了讓那些沒有智慧之眼的眾生，能夠獲得智慧之眼；第八，聽聞領受佛法是爲了給那些發心趣向聲聞乘的眾生，演說聲聞乘的道；第九，聽聞領受佛法是爲了發趣大乘之道；第十，聽聞領受佛法是爲了自身證得無上智慧，而不是爲了希求下劣的乘法。善男子！菩薩成就這十種法，就能持守素怛纜藏。』
『再者，善男子！菩薩成就十種法，就能持守毗奈耶藏（Vinaya，律藏）。是哪十種呢？第一，能夠了解毗奈耶；第二，能夠了解毗奈耶的含義；第三，能夠了解毗奈耶甚深的理趣；第四，能夠了解毗奈耶的微細之處；第五，能夠了解什麼應該做，什麼不應該做；第六，能夠了解自性違犯（根本戒）；第七，能夠了解施設違犯（遮戒）；第八，能夠了解所學習的波羅提木叉（Pratimoksha，戒經）的緣起；第九，能夠了解聲聞毗奈耶；第十，能夠了解菩薩毗奈耶。善男子！菩薩成就這十種法，就能持守毗奈耶藏。』
『再者，善
【English Translation】 English version Regarding Yoga: One who possesses the complete precepts increases and cultivates Yoga. Therefore, such a person is said to have attained Yoga.
'Good man! A Bodhisattva who accomplishes these ten dharmas is able to cultivate Yoga.'
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is able to uphold the Sutra Pitaka (Sutras). What are the ten? First, hearing and receiving the Dharma is for the sake of protecting the True Dharma, not for the sake of wealth. Second, hearing and receiving the Dharma is for the sake of protecting and maintaining it, not for the sake of profit and offerings. Third, hearing and receiving the Dharma is for the sake of ensuring that the seeds of the Three Jewels are not cut off, not for seeking offerings. Fourth, hearing and receiving the Dharma is for the sake of correctly guiding and accepting sentient beings who aspire to the Mahayana, not for the sake of fame and praise. Fifth, hearing and receiving the Dharma is for the sake of benefiting sentient beings who are without support or refuge. Sixth, hearing and receiving the Dharma is for the sake of bringing peace and happiness to sentient beings who are suffering. Seventh, hearing and receiving the Dharma is for the sake of enabling sentient beings who lack the eye of wisdom to attain the eye of wisdom. Eighth, hearing and receiving the Dharma is for the sake of expounding the path of the Sravaka Vehicle to sentient beings who aspire to the Sravaka Vehicle. Ninth, hearing and receiving the Dharma is for the sake of aspiring to the Mahayana path. Tenth, hearing and receiving the Dharma is for the sake of personally realizing unsurpassed wisdom, not for the sake of seeking inferior vehicles. Good man! A Bodhisattva who accomplishes these ten dharmas is able to uphold the Sutra Pitaka.'
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is able to uphold the Vinaya Pitaka (Vinaya). What are the ten? First, being able to understand the Vinaya. Second, being able to understand the meaning of the Vinaya. Third, being able to understand the profound principles of the Vinaya. Fourth, being able to understand the subtle details of the Vinaya. Fifth, being able to understand what should be done and what should not be done. Sixth, being able to understand offenses by nature (fundamental precepts). Seventh, being able to understand offenses by enactment (secondary precepts). Eighth, being able to understand the arising of the Pratimoksha (code of monastic rules) that is being studied. Ninth, being able to understand the Sravaka Vinaya. Tenth, being able to understand the Bodhisattva Vinaya. Good man! A Bodhisattva who accomplishes these ten dharmas is able to uphold the Vinaya Pitaka.'
'Furthermore, good
男子！菩薩成就十種法，能善軌則所行境界，具足威儀。何等為十？一者、善學聲聞一切學處；二者、善學緣覺一切學處；三者、善學菩薩一切學處；四者、于諸學處得善學已，能善軌則，所行具足；五者、軌則所行皆具足已，便能捨離非沙門行；六者、以是因緣，菩薩不行非處、非時；七者、菩薩能于沙門所行威儀軌則皆具足已，若沙門、若婆羅門皆無有能非理譏毀；八者、由此菩薩，亦能令他善學如是一切學處；九者、菩薩所行軌則圓滿，已得端嚴寂靜，具足威儀；十者、成就威儀而無矯詐。善男子！菩薩成就此十種法，能善軌則所行境界，威儀具足。
佛說寶雨經卷第八 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第九
唐天竺三藏達摩流支譯
「複次，善男子！菩薩成就十種法，離慳吝、嫉妒。何等為十？一者、得自為施主；二者、能勸他佈施；三者、能讚歎佈施；四者、慶慰他施；五者、贊余施主令得歡喜；六者、見施他時終不起念，但施於我勿施餘人，如是之物唯我應有；七者、菩薩發心令一切有情皆得利益，謂能濟彼活命資具；八者、菩薩發心令諸有情皆得安樂，所謂成就世、出世間所有安樂；九者、我當勤修為欲利益諸有情故；十者、我應發起
【現代漢語翻譯】 現代漢語譯本： 善男子！菩薩成就十種法，能夠很好地規範所行持的境界，具足威儀。是哪十種呢？ 第一，善於學習聲聞（Śrāvakayāna）的一切學處（Śikṣāpada）；第二，善於學習緣覺（Pratyekabuddha）的一切學處；第三，善於學習菩薩（Bodhisattva）的一切學處；第四，對於各種學處已經善於學習之後，能夠很好地規範，所行持的都具足；第五，行為舉止都具足之後，便能夠舍離非沙門（Śrāmaṇa）的行為；第六，因為這個因緣，菩薩不在不適當的地方、不適當的時間做不適當的事；第七，菩薩能夠對於沙門所行持的威儀規範都具足之後，無論是沙門還是婆羅門（Brāhmaṇa），都沒有人能夠不合道理地譏諷譭謗；第八，由此菩薩，也能令他人善於學習像這樣的一切學處；第九，菩薩所行持的規範圓滿，已經得到端正莊嚴寂靜，具足威儀；第十，成就威儀而沒有虛假欺詐。 善男子！菩薩成就這十種法，能夠很好地規範所行持的境界，威儀具足。
複次，善男子！菩薩成就十種法，遠離慳吝、嫉妒。是哪十種呢？ 第一，自己樂於成為施主；第二，能夠勸他人佈施；第三，能夠讚歎佈施；第四，慶賀慰問他人的佈施；第五，讚美其他施主，令他們得到歡喜；第六，見到他人佈施的時候，始終不生起這樣的念頭：只佈施給我，不要佈施給其他人，這樣的東西只有我才應該擁有；第七，菩薩發心令一切有情（Sattvas）都得到利益，就是能夠救濟他們活命的資具；第八，菩薩發心令一切有情都得到安樂，就是成就世間和出世間的所有安樂；第九，我應當勤奮修行，爲了利益一切有情；第十，我應當發起……
【English Translation】 English version: Good man! A Bodhisattva who perfects ten qualities is able to well regulate the realm of conduct, complete with dignified behavior. What are the ten? First, being skilled in learning all the precepts (Śikṣāpada) of the Śrāvakayāna (Vehicle of Hearers); second, being skilled in learning all the precepts of the Pratyekabuddha (Solitary Buddha); third, being skilled in learning all the precepts of the Bodhisattva; fourth, having skillfully learned all the precepts, being able to well regulate and fully embody the conduct; fifth, having fully embodied the conduct, being able to abandon non-Śrāmaṇa (ascetic) practices; sixth, because of this cause, the Bodhisattva does not act inappropriately in improper places or at improper times; seventh, when the Bodhisattva has fully embodied the dignified conduct of a Śrāmaṇa, neither Śrāmaṇas nor Brāhmaṇas (Brahmins) can unfairly criticize or slander; eighth, by this, the Bodhisattva can also enable others to skillfully learn all such precepts; ninth, the Bodhisattva's conduct is complete, having attained uprightness, serenity, and dignified behavior; tenth, perfecting dignified behavior without pretense or deceit. Good man! A Bodhisattva who perfects these ten qualities is able to well regulate the realm of conduct, complete with dignified behavior.
Furthermore, good man! A Bodhisattva who perfects ten qualities is free from stinginess and jealousy. What are the ten? First, being willing to be a benefactor oneself; second, being able to encourage others to give; third, being able to praise giving; fourth, rejoicing in and comforting others' giving; fifth, praising other benefactors, causing them to be joyful; sixth, when seeing others give, never giving rise to thoughts such as 'Give only to me, do not give to others; only I should have such things'; seventh, the Bodhisattva generates the aspiration to benefit all sentient beings (Sattvas), which is to provide them with the means to sustain their lives; eighth, the Bodhisattva generates the aspiration to bring happiness to all sentient beings, which is to achieve all worldly and otherworldly happiness; ninth, I should diligently cultivate for the sake of benefiting all sentient beings; tenth, I should generate...
舍離慳吝、嫉妒之心。善男子！菩薩成就此十種法，便能永離慳吝、嫉妒。
「複次，善男子！菩薩成就十種法，能於一切有情得平等心。何等為十？一者、於一切有情得平等方便；二者、於一切有情得心無障礙；三者、於一切有情得無惱壞心；四者、修行佈施；五者、修習持戒；六者、修習安忍；七者、修習正勤；八者、修習靜慮；九者、修習般若為欲利益諸有情故；十者、積集一切智因。
「菩薩積集，終不依止二種之心，平等普為一切有情而積集故。菩薩若能如是積集，速證法性，能出一切生死熱惱，亦能令他出離生死。菩薩平等於諸有情，心不貪愛，亦無憎嫉。善男子！譬如長者有其六子，皆悉端嚴，稱可父意，長者憐愍，心無偏念，平等養育。然彼諸子幼小愚癡、未有善巧，長者舍宅忽然失火，是時諸子各各別處。善男子！于汝意云何，是時長者頗作是念，我令諸子前後出不？」
止蓋菩薩言：「不也。世尊！何以故？由彼長者心平等故，于其諸子隨得隨出。」
佛言：「如是，如是！菩薩亦爾！一切有情在於生死熱惱宅中，愚癡無智，復無善巧。如是有情，於六道中各各別住。菩薩以方便故，皆令得出，復能置於寂靜之界。善男子！菩薩成就此十種法，於一切有情得平等心。
【現代漢語翻譯】 現代漢語譯本 捨棄慳吝、嫉妒之心。善男子！菩薩成就這十種法，便能永遠脫離慳吝、嫉妒。
『再者，善男子！菩薩成就十種法，能對一切有情眾生得到平等心。哪十種呢？第一，對一切有情眾生得到平等的方便；第二，對一切有情眾生得到心中沒有障礙；第三，對一切有情眾生得到沒有惱害破壞的心；第四，修行佈施（dāna，給予）；第五，修習持戒（śīla，道德行為）；第六，修習安忍（kṣānti，忍耐）；第七，修習正勤（vīrya，精進）；第八，修習靜慮（dhyāna，禪定）；第九，修習般若（prajñā，智慧），爲了利益所有有情眾生的緣故；第十，積聚一切智（sarvajñāna，全知）的因。』
菩薩積聚功德，始終不依賴兩種心，而是平等普遍地為一切有情眾生而積聚。菩薩如果能夠這樣積聚功德，迅速證得法性（dharmatā，事物本性），能夠脫離一切生死的熱惱，也能令他人脫離生死。菩薩平等對待所有有情眾生，心中沒有貪愛，也沒有憎恨嫉妒。善男子！譬如一位長者有六個兒子，都長得端正莊嚴，合乎父親的心意，長者憐愛他們，心中沒有偏頗的想法，平等地養育他們。然而這些兒子年幼愚昧，沒有善巧方便，長者的住宅忽然失火，這時兒子們各自在不同的地方。善男子！你認為如何，這時長者會這樣想，我讓兒子們按順序先後出來嗎？』
止蓋菩薩（Śāntivarana Bodhisattva）說：『不會的。世尊！為什麼呢？因為那位長者心是平等的，對於他的兒子們，隨找到就隨救出。』
佛說：『是的，是的！菩薩也是這樣！一切有情眾生處在生死熱惱的宅中，愚癡沒有智慧，又沒有善巧方便。這些有情眾生，在六道中各自居住在不同的地方。菩薩因為方便的緣故，都讓他們能夠脫離，又能安置在寂靜的境界。善男子！菩薩成就這十種法，對一切有情眾生得到平等心。』
【English Translation】 English version Abandoning stinginess and jealousy. Good son! A Bodhisattva who accomplishes these ten dharmas will be able to permanently depart from stinginess and jealousy.
『Furthermore, good son! A Bodhisattva who accomplishes ten dharmas is able to attain equanimity towards all sentient beings. What are the ten? First, attaining equal means for all sentient beings; second, attaining a mind without obstruction towards all sentient beings; third, attaining a mind without harm or destruction towards all sentient beings; fourth, practicing giving (dāna); fifth, practicing moral conduct (śīla); sixth, practicing patience (kṣānti); seventh, practicing diligence (vīrya); eighth, practicing meditative concentration (dhyāna); ninth, practicing wisdom (prajñā) for the sake of benefiting all sentient beings; tenth, accumulating the cause of omniscient knowledge (sarvajñāna).』
A Bodhisattva accumulates merit, never relying on two kinds of minds, but accumulating equally and universally for all sentient beings. If a Bodhisattva can accumulate in this way, they will quickly realize the nature of reality (dharmatā), be able to escape all the heat and suffering of birth and death, and also enable others to escape birth and death. A Bodhisattva treats all sentient beings equally, without greed or hatred and jealousy. Good son! For example, a wealthy man has six sons, all of whom are handsome and pleasing to their father's heart. The wealthy man loves them and has no biased thoughts in his mind, raising them equally. However, these sons are young, foolish, and lack skillful means. Suddenly, the wealthy man's house catches fire, and at this time the sons are each in different places. Good son! What do you think, would the wealthy man think at this time, 'Should I have my sons come out in order?'』
Śāntivarana Bodhisattva said: 『No, World Honored One! Why? Because that wealthy man's mind is equal, and he rescues his sons as he finds them.』
The Buddha said: 『So it is, so it is! The Bodhisattva is also like this! All sentient beings are in the house of birth and death, full of heat and suffering, foolish, without wisdom, and without skillful means. These sentient beings each dwell in different places in the six realms. The Bodhisattva, through skillful means, enables them all to escape and places them in the realm of tranquility. Good son! A Bodhisattva who accomplishes these ten dharmas attains equanimity towards all sentient beings.』
「複次，善男子！菩薩成就十種法，得善巧供養一切如來。何等為十？一者、以法供養，即供養一切如來，非財供養；二者、如說修行，即為供養一切如來，非財供養；三者、為利益安樂諸有情故，即為供養一切如來，非財供養；四者、為攝諸有情故，即為供養一切如來，非財供養；五者、隨所作事皆為利益諸有情故，即為供養一切如來，非財供養；六者、不捨離誓願，即為供養一切如來，非財供養；七者、不捨菩薩所作事業，即為供養一切如來，非財供養；八者、如理思惟故，即為供養一切如來，非財供養；九者、心無厭倦故，即為供養一切如來，非財供養；十者、不捨離菩提心故，即為供養一切如來，非財供養。
「云何為法供養？善男子！以法身即是諸如來故，法供養已，即為供養一切如來。云何如說修行？謂如說修行成如來故。云何為利益安樂一切有情？謂如來出現為利益安樂一切有情故。云何為攝受諸有情？謂如來出現攝受一切諸有情故。云何為利益諸有情？以所作事業皆為利益諸有情故。云何不捨誓願？以舍離誓願不能利益諸有情故。云何不捨菩薩所作事業？若違背菩薩所作事業，即不能供養一切如來。云何如理思惟？謂不如理思惟，不能供養諸如來故。云何心不疲厭？謂心若疲厭，即不能
【現代漢語翻譯】 現代漢語譯本 『再者，善男子！菩薩成就以下十種法，就能善巧地供養一切如來（Tathagata）。是哪十種呢？第一，以法供養，就是供養一切如來，而不是用財物供養；第二，如所說的那樣修行，就是供養一切如來，而不是用財物供養；第三，爲了利益和安樂一切有情眾生，就是供養一切如來，而不是用財物供養；第四，爲了攝受一切有情眾生，就是供養一切如來，而不是用財物供養；第五，無論做什麼事都爲了利益一切有情眾生，就是供養一切如來，而不是用財物供養；第六，不捨棄誓願，就是供養一切如來，而不是用財物供養；第七，不捨棄菩薩所應做的事業，就是供養一切如來，而不是用財物供養；第八，如理如實地思惟，就是供養一切如來，而不是用財物供養；第九，內心沒有厭倦，就是供養一切如來，而不是用財物供養；第十，不捨棄菩提心，就是供養一切如來，而不是用財物供養。 『什麼是法供養呢？善男子！因為法身就是諸如來，所以法供養就已經等同於供養一切如來。什麼是如所說的那樣修行呢？就是說如所說的那樣修行就能成就如來。什麼是爲了利益和安樂一切有情眾生呢？就是說如來的出現是爲了利益和安樂一切有情眾生。什麼是爲了攝受一切有情眾生呢？就是說如來的出現是爲了攝受一切有情眾生。什麼是爲了利益一切有情眾生呢？就是說所做的一切事業都是爲了利益一切有情眾生。什麼是不捨棄誓願呢？因為捨棄誓願就不能利益一切有情眾生。什麼是不捨棄菩薩所應做的事業呢？如果違背菩薩所應做的事業，就不能供養一切如來。什麼是如理如實地思惟呢？就是說不如理如實地思惟，就不能供養諸如來。什麼是內心不疲憊厭倦呢？就是說內心如果疲憊厭倦，就不能……』
【English Translation】 English version 'Furthermore, O noble son! A Bodhisattva, accomplishing ten kinds of practices, skillfully makes offerings to all Tathagatas (如來, 'Thus Come One'). What are these ten? First, offering through the Dharma (法), which is offering to all Tathagatas, not offering through material wealth; second, practicing according to the teachings, which is offering to all Tathagatas, not offering through material wealth; third, for the sake of benefiting and bringing happiness to all sentient beings, which is offering to all Tathagatas, not offering through material wealth; fourth, for the sake of gathering all sentient beings, which is offering to all Tathagatas, not offering through material wealth; fifth, whatever actions are done are for the benefit of all sentient beings, which is offering to all Tathagatas, not offering through material wealth; sixth, not abandoning vows, which is offering to all Tathagatas, not offering through material wealth; seventh, not abandoning the works of a Bodhisattva, which is offering to all Tathagatas, not offering through material wealth; eighth, contemplating according to reason, which is offering to all Tathagatas, not offering through material wealth; ninth, with a mind free from weariness, which is offering to all Tathagatas, not offering through material wealth; tenth, not abandoning the Bodhi-mind (菩提心, 'mind of enlightenment'), which is offering to all Tathagatas, not offering through material wealth.' 'What is offering through the Dharma? O noble son! Because the Dharma-body (法身) is all the Tathagatas, offering through the Dharma is already offering to all Tathagatas. What is practicing according to the teachings? It means that practicing according to the teachings leads to becoming a Tathagata. What is for the sake of benefiting and bringing happiness to all sentient beings? It means that the appearance of the Tathagata is for the sake of benefiting and bringing happiness to all sentient beings. What is for the sake of gathering all sentient beings? It means that the appearance of the Tathagata is for the sake of gathering all sentient beings. What is for the sake of benefiting all sentient beings? It means that all actions done are for the sake of benefiting all sentient beings. What is not abandoning vows? It is because abandoning vows cannot benefit all sentient beings. What is not abandoning the works of a Bodhisattva? If one goes against the works of a Bodhisattva, one cannot make offerings to all Tathagatas. What is contemplating according to reason? It means that not contemplating according to reason cannot make offerings to all Tathagatas. What is a mind free from weariness? It means that if the mind is weary, one cannot...'
供養一切如來。云何不捨菩提心？以舍離菩提心，即不能供養一切如來。何以故？善男子！以諸菩薩為利益有情，當得阿耨多羅三藐三菩提，若無有情則諸菩薩不現等覺。是故以法供養，即得供養一切如來，非財供養。善男子！菩薩成就此十種法即得善巧，承事供養一切如來。
「複次，善男子！菩薩成就十種法，能降伏我慢。何等為十？一者、菩薩舍家出家，所有親屬皆舍離我，猶如死屍，以是因緣能降伏我慢；二者、我毀形好，著壞色衣，身貌異俗，由是因緣能伏我慢；三者、我剃除鬚髮，手執應器，巡家乞食，以是因緣能降伏我慢；四者、巡家乞食，如旃荼羅子，起下劣心，以是故能降伏我慢；五者、從他乞食，我命因他，應念己身如乞求者，由是故能降伏我慢；六者、我所得食雖為他人之所輕賤，為乞食故而無厭倦，由是故能降伏我慢；七者、供養尊者阿遮利耶，作福田想，由是故能降伏我慢；八者、我具威儀軌則所行，為欲令他同梵行者見皆歡喜，以是故能降伏我慢；九者、未得佛法愿我當得，以是故能降伏我慢；十者、我能于彼忿怒、損害諸有情中常起忍辱，以是故能降伏我慢。善男子！菩薩成就此十種法，能降伏我慢。
「複次，善男子！菩薩成就十種法，能得凈信。何等為十？一者、以
【現代漢語翻譯】 現代漢語譯本：如何供養一切如來？如何才能不捨棄菩提心（Bodhi-citta，覺悟之心）？因為捨棄菩提心，就不能供養一切如來。為什麼呢？善男子！因為諸位菩薩爲了利益有情（Sattvas，一切眾生），應當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），如果沒有有情，那麼諸位菩薩就不會示現成等正覺。因此，以法供養，就能供養一切如來，而不是以財物供養。善男子！菩薩成就這十種法，就能善巧地承事供養一切如來。
『再者，善男子！菩薩成就十種法，能夠降伏我慢。哪十種呢？第一，菩薩捨棄家庭出家，所有親屬都捨棄我，就像對待死屍一樣，因為這個因緣能夠降伏我慢；第二，我毀壞美好的形貌，穿著破舊的衣服，身形外貌與世俗不同，因為這個因緣能夠降伏我慢；第三，我剃除鬚髮，手持應器（缽），挨家挨戶乞食，因為這個因緣能夠降伏我慢；第四，挨家挨戶乞食，就像旃荼羅（Candala，印度種姓制度中最低等級的人）的兒子一樣，生起卑下的心，因此能夠降伏我慢；第五，從他人那裡乞食，我的生命依靠他人，應當想到自己就像乞求者一樣，因此能夠降伏我慢；第六，我得到的食物即使被他人輕賤，爲了乞食的緣故也沒有厭倦，因此能夠降伏我慢；第七，供養尊者阿遮利耶（Acarya，導師），作福田想，因此能夠降伏我慢；第八，我具備威儀軌則所行，爲了讓其他同修梵行的人見到都歡喜，因此能夠降伏我慢；第九，未得到佛法，愿我能夠得到，因此能夠降伏我慢；第十，我能夠在那些忿怒、損害諸有情的人中，常常生起忍辱之心，因此能夠降伏我慢。善男子！菩薩成就這十種法，能夠降伏我慢。
『再者，善男子！菩薩成就十種法，能夠得到清凈的信心。哪十種呢？第一，以
【English Translation】 English version: How does one make offerings to all Tathagatas (如來，Thus Come Ones)? How does one not abandon the Bodhi-citta (菩提心, the mind of enlightenment)? Because abandoning the Bodhi-citta means one cannot make offerings to all Tathagatas. Why is that? Good man! Because all Bodhisattvas, for the benefit of sentient beings (Sattvas, all beings), should attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). If there were no sentient beings, then the Bodhisattvas would not manifest perfect enlightenment. Therefore, making offerings through the Dharma (法, teachings) is making offerings to all Tathagatas, not making offerings through wealth. Good man! A Bodhisattva who accomplishes these ten dharmas (法, principles) will skillfully serve and make offerings to all Tathagatas.
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can subdue arrogance. What are the ten? First, the Bodhisattva leaves home and renounces family, abandoning all relatives as if they were corpses. Because of this cause, one can subdue arrogance. Second, I destroy my beautiful appearance, wear tattered clothes, and my appearance is different from the common people. Because of this cause, I can subdue arrogance. Third, I shave my beard and hair, hold an alms bowl, and beg for food from house to house. Because of this cause, I can subdue arrogance. Fourth, begging for food from house to house, like the son of a Candala (旃荼羅, a person of the lowest caste in India), I generate a humble mind. Therefore, I can subdue arrogance. Fifth, begging for food from others, my life depends on others. I should think of myself as a beggar. Therefore, I can subdue arrogance. Sixth, even though the food I receive is despised by others, I am not weary of begging for food. Therefore, I can subdue arrogance. Seventh, I make offerings to the venerable Acarya (阿遮利耶, teacher), thinking of them as a field of merit. Therefore, I can subdue arrogance. Eighth, I possess dignified conduct and behavior, so that other fellow practitioners of pure conduct will be delighted to see me. Therefore, I can subdue arrogance. Ninth, I have not yet attained the Buddha Dharma (佛法, Buddha's teachings), and I wish to attain it. Therefore, I can subdue arrogance. Tenth, I can always cultivate forbearance towards those who are angry and harmful to sentient beings. Therefore, I can subdue arrogance. Good man! A Bodhisattva who accomplishes these ten dharmas can subdue arrogance.
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can attain pure faith. What are the ten? First, by
宿植善根具足因緣故，出生福德；二者、不由師教而得正見；三者、舍離虛誑諂曲之行，得意樂具足；四者、無邪曲性，得質直心；五者、由利根故，得智慧具足；六者、以清凈心流注相續故，能捨離睡眠障礙；七者、舍離惡知識，依止善知識；八者、希求善法，不起我慢；九者、演說正法，無顛倒取；十者、以廣大信能知如來廣大威德。善男子！菩薩成就此十種法，得清信心。」
止蓋菩薩白佛言：「世尊！我于如來廣大威德，愿樂欲聞少分之義！」
佛言：「善男子！汝應諦聽，善思念之！我今為汝宣說如來廣大威德少分之義！」
止蓋白佛言：「善哉，世尊！愿樂欲聞！」
「善男子！如來成就大慈平等，普為一切有情。如來於一有情起于大慈，與一切有情而無有異。如來大慈雖遍有情界、盡虛空界，然大慈邊際實不可得。善男子！如來成就大悲，不與一切聲聞、緣覺、諸菩薩共。如來於一有情起大悲時，與一切有情而無有異。善男子！如來成就說法無盡，于無量劫、無量阿僧企耶，名言各別，道理不同，為一切有情能頓演說，然佛所說法無窮盡。善男子！如來成就無量問難，能答、能釋。善男子！假使一切有情乃至入于有情數者，同時問佛，名句文身各各有異，如來於一剎那或一臘
【現代漢語翻譯】 現代漢語譯本：'由於過去種下的善根和具足的因緣，菩薩出生時就具有福德；第二，不依賴老師的教導也能獲得正確的見解；第三，捨棄虛偽和諂媚的行為，獲得喜悅和滿足；第四，沒有邪惡和彎曲的性格，獲得正直的心；第五，由於根器敏利，獲得具足的智慧；第六，以清凈的心念持續不斷地修行，能夠捨棄睡眠的障礙；第七，捨棄惡知識，依止善知識；第八，希求善良的佛法，不生起我慢之心；第九，演說正法，沒有顛倒錯亂的理解；第十，以廣大的信心能夠了解如來廣大的威德。善男子！菩薩成就這十種法，就能得到清凈的信心。'
止蓋菩薩（止息煩惱，覆蓋惡行之菩薩）對佛說：'世尊！我對於如來廣大的威德，希望能夠聽聞少許的意義！'
佛說：'善男子！你應該仔細聽，好好思考！我現在為你宣說如來廣大威德少許的意義！'
止蓋菩薩對佛說：'太好了，世尊！我非常樂意聽聞！'
'善男子！如來成就大慈平等，普遍地爲了所有有情（一切有情識的生命）。如來對於一個有情生起大慈，與對一切有情沒有差別。如來的大慈雖然遍及有情界、窮盡虛空界，然而大慈的邊際實際上是無法得到的。善男子！如來成就大悲，不與一切聲聞（聽聞佛陀教誨而證悟者）、緣覺（通過觀察因緣而覺悟者）、諸菩薩共同。如來對於一個有情生起大悲時，與對一切有情沒有差別。善男子！如來成就說法無盡，在無量劫、無量阿僧企耶（極大的數字單位）的時間裡，名言（名稱和語言）各不相同，道理也不一樣，卻能為一切有情立刻演說，然而佛所說的法是無窮無盡的。善男子！如來成就無量問難，能夠回答、能夠解釋。善男子！假使一切有情乃至算得上是有情數量的，同時向佛提問，名句文身（語言表達方式）各不相同，如來在一剎那（極短的時間）或一臘
【English Translation】 English version: 'Due to the good roots planted in the past and the complete causes and conditions, Bodhisattvas are born with blessings; second, they can obtain correct views without relying on the teachings of a teacher; third, they abandon false and flattering behaviors, and obtain joy and satisfaction; fourth, they have no evil or crooked nature, and obtain an upright heart; fifth, due to their sharp faculties, they obtain complete wisdom; sixth, with a pure mind flowing continuously, they can abandon the obstacles of sleep; seventh, they abandon bad company and rely on good company; eighth, they seek good Dharma and do not give rise to arrogance; ninth, they expound the correct Dharma without distorted understanding; tenth, with great faith, they can know the vast power and virtue of the Tathagata (another name for the Buddha). Good man! Bodhisattvas who accomplish these ten dharmas obtain pure faith.'
The Bodhisattva Zhigai (one who stops afflictions and covers evil deeds) said to the Buddha: 'World Honored One! I wish to hear a small portion of the meaning of the Tathagata's vast power and virtue!'
The Buddha said: 'Good man! You should listen carefully and contemplate well! I will now explain to you a small portion of the meaning of the Tathagata's vast power and virtue!'
The Bodhisattva Zhigai said to the Buddha: 'Excellent, World Honored One! I am very willing to hear!'
'Good man! The Tathagata has achieved great compassion and equality, universally for all sentient beings (all beings with consciousness). When the Tathagata generates great compassion for one sentient being, it is no different from that for all sentient beings. Although the Tathagata's great compassion pervades the realm of sentient beings and exhausts the realm of empty space, the boundary of great compassion is actually unattainable. Good man! The Tathagata has achieved great compassion, which is not shared by all Shravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment through observing conditions), and Bodhisattvas. When the Tathagata generates great compassion for one sentient being, it is no different from that for all sentient beings. Good man! The Tathagata has achieved endless Dharma teaching, in countless kalpas (eons) and countless Asamkhyeyas (extremely large numerical units), with different names and languages, and different principles, yet he can immediately expound it for all sentient beings, but the Dharma spoken by the Buddha is endless. Good man! The Tathagata has achieved countless questions and difficulties, and can answer and explain them. Good man! Suppose all sentient beings, even those who can be counted as sentient beings, ask the Buddha at the same time, with different names, phrases, and expressions, the Tathagata in one kshana (extremely short time) or one la'
縛、一牟呼栗多能答、能釋，而無窮盡。善男子！如來成就靜慮所行境界，得無障礙。善男子！假令一切有情皆住十地諸菩薩位，如是菩薩一時皆入無量百千諸三摩地，如是入時，經于無量百千諸劫，所入靜慮各各不同，實不能知佛三摩地及所行境界邊際可得。善男子！如來成就無量色身，若諸有情應以如來色身而教化者，如來即能於一剎那或一臘縛、一牟呼栗多，各各于彼有情之所示現如來色身之相。若諸有情應見種種別類有情色身之相，如來即能於一剎那或一臘縛或一牟呼栗多，各各于彼有情之前，示現種種別類有情色身之相。
「善男子！如來眼所取境有無量種，諸有情等天眼所見、肉眼不見者，如是種類有情滿於超過算數思量世界之中，世尊如實觀見爾所有情，猶如掌中阿摩羅果。善男子！如來耳所取境有無量種，如前所說無量無邊諸世界中有情充滿，然彼世界一切有情於一剎那、一臘縛時、一牟呼栗多頃同時出聲，然彼諸聲音韻屈曲、言詞大小宣說有異。如來聞彼音聲各各差別，皆能了知。善男子！如來成就聖智無盡無量，猶若虛空。善男子！盡有情界所有眾生各各構畫、別別思惟，作種種業。如來於一剎那，於一臘縛、一牟呼栗多悉能了知，此諸有情如是構畫、如是思惟、如是造業、得如是果。如
【現代漢語翻譯】 現代漢語譯本：『縛』（bandha，時間單位）、『一牟呼栗多』（muhūrta，時間單位）能夠回答、能夠解釋，而且無窮無盡。善男子！如來成就了靜慮（dhyāna，禪定）所行的境界，得到無障礙。善男子！假使一切有情（sattva，眾生）都安住於十地諸菩薩的果位，這些菩薩同時都進入無量百千種三摩地（samādhi，禪定），這樣進入禪定，經過無量百千劫（kalpa，極長的時間單位），所入的靜慮各自不同，實際上不能知道佛的三摩地以及所行境界的邊際在哪裡。善男子！如來成就無量色身（rūpakāya，佛的化身），如果諸有情應該以如來的色身來教化，如來就能在一剎那（kṣaṇa，極短的時間單位）或一臘縛（lava，時間單位）、一牟呼栗多，各自在那有情面前示現如來色身的相。如果諸有情應該見到種種不同類別的有身之相，如來就能在一剎那或一臘縛或一牟呼栗多，各自在那有情面前，示現種種不同類別的有身之相。 『善男子！如來眼所取境有無量種，諸有情等天眼所見、肉眼不見者，如是種類有情滿於超過算數思量世界之中，世尊如實觀見爾所有情，猶如掌中阿摩羅果（āmalaka，一種水果）。善男子！如來耳所取境有無量種，如前所說無量無邊諸世界中有情充滿，然彼世界一切有情於一剎那、一臘縛時、一牟呼栗多頃同時出聲，然彼諸聲音韻屈曲、言詞大小宣說有異。如來聞彼音聲各各差別，皆能了知。善男子！如來成就聖智無盡無量，猶若虛空。善男子！盡有情界所有眾生各各構畫、別別思惟，作種種業。如來於一剎那，於一臘縛、一牟呼栗多悉能了知，此諸有情如是構畫、如是思惟、如是造業、得如是果。』
【English Translation】 English version: 『Bandha』 (bandha, a unit of time), 『one muhūrta』 (muhūrta, a unit of time) can answer, can explain, and is inexhaustible. Good son! The Tathāgata (如來，one of the titles of a Buddha) has achieved the realm of meditative concentration (dhyāna, meditation), and has obtained unobstructedness. Good son! Suppose all sentient beings (sattva, beings with consciousness) dwell in the position of the ten-bhūmi (十地，the ten stages of a Bodhisattva's path) Bodhisattvas, and these Bodhisattvas simultaneously enter into immeasurable hundreds of thousands of samādhis (samādhi, meditative states). When they enter in this way, passing through immeasurable hundreds of thousands of kalpas (kalpa, an extremely long period of time), the meditative concentrations they enter are each different, and in reality, one cannot know the boundary of the Buddha's samādhi and the realm he traverses. Good son! The Tathāgata has achieved immeasurable rūpakāyas (色身，form bodies of the Buddha). If sentient beings should be taught and transformed by the Tathāgata's rūpakāya, the Tathāgata can, in one kṣaṇa (剎那，an extremely short period of time) or one lava (臘縛，a unit of time), one muhūrta, individually manifest the appearance of the Tathāgata's rūpakāya to those sentient beings. If sentient beings should see the appearance of various different kinds of * bodies, the Tathāgata can, in one kṣaṇa or one lava or one muhūrta, individually manifest the appearance of various different kinds of * bodies before those sentient beings. 『Good son! The objects taken by the Tathāgata's eyes are immeasurable. Those sentient beings that are seen by the heavenly eye (天眼，divine eye) but not seen by the physical eye, such kinds of sentient beings fill worlds that exceed calculation and thought. The World-Honored One (世尊，another title of a Buddha) truly sees all those sentient beings, like an āmalaka (阿摩羅果，a type of fruit) fruit in the palm of his hand. Good son! The objects taken by the Tathāgata's ears are immeasurable. As previously said, immeasurable and boundless worlds are filled with sentient beings, and all the sentient beings in those worlds simultaneously produce sounds in one kṣaṇa, one lava, one muhūrta. However, the tones, inflections, and the size and manner of speech of those sounds are different. The Tathāgata hears those sounds, each with its own differences, and is able to understand them all. Good son! The Tathāgata has achieved holy wisdom that is endless and immeasurable, like empty space. Good son! All the beings in the realm of sentient beings each conceive, separately contemplate, and create various karmas. The Tathāgata, in one kṣaṇa, in one lava, one muhūrta, is able to know all of it: these sentient beings conceive in this way, contemplate in this way, create karma in this way, and obtain such and such a result.』
來以無礙智，悉能了知彼諸有情三世業果。何以故？如來常在三摩呬多故。何以故？如來念無失故、諸根不散故、心不馳流故。何以故？善男子！如來住寂靜故，甚寂靜、極寂靜故，能斷一切諸煩惱故。善男子！若彼眾生有諸煩惱，心則馳散，不能得彼諸三摩地。如來無彼煩惱塵垢，起無漏智，證得一切諸法自在平等理性，通達一切諸三摩地、三摩缽底所行境界。善男子！如來所有四種威儀，一一皆住於三摩地，乃至如來入于涅槃，經爾所時住三摩地，何況少時而不在定！善男子！如來於無量劫積集資糧，由是如來常住三摩呬多。善男子！如來不可測量、不可思惟、不可計度！」
止蓋菩薩白佛言：「不也。世尊！以如來於三阿僧企耶積集資糧而證得故。」
佛言：「善男子！我于無量劫積集資糧，證得如來不思議境，非唯于彼三僧祇劫而證得故。然由菩薩悟解平等諸法性已，方得入彼三僧祇數，非初發心。」
止蓋菩薩言：「若諸有情得聞如來大威德者，能起凈信，歡喜悅樂。世尊！彼諸有情，當知即是有福德者、作諸善者、斷業障者。若起信解，則親近菩提，何況聞已受持讀誦，究竟通利，為他廣說！世尊！如是有情不久堪成如來威德。」
佛言：「如是，如是！善男子！此諸有情當爲
【現代漢語翻譯】 現代漢語譯本：如來以無礙的智慧，完全能夠了解那些有情眾生的過去、現在、未來三世的業報。為什麼呢？因為如來常常安住在三摩呬多（Samahita，等持）之中。為什麼呢？因為如來的正念沒有缺失，諸根不散亂，心不散亂流動。為什麼呢？善男子！因為如來安住在寂靜之中，非常寂靜，極其寂靜，能夠斷除一切煩惱。善男子！如果那些眾生有各種煩惱，心就會散亂，不能得到那些三摩地（Samadhi，禪定）。如來沒有那些煩惱塵垢，生起無漏的智慧，證得一切諸法自在平等的理性，通達一切三摩地、三摩缽底（Samapatti，等至）所行的境界。善男子！如來所有的四種威儀（行、住、坐、臥），每一種都安住在三摩地中，乃至如來進入涅槃（Nirvana，寂滅），經過那麼長的時間都安住在三摩地中，何況是短暫的時間而不在禪定之中！善男子！如來在無量劫中積聚資糧，因此如來常常安住在三摩呬多之中。善男子！如來是不可測量、不可思議、不可計度的！」 止蓋菩薩對佛說：「不是這樣的，世尊！是因為如來在三大阿僧祇耶（Asamkhya，無數）劫中積聚資糧才證得的。」 佛說：「善男子！我于無量劫積聚資糧，證得如來不可思議的境界，不僅僅是在那三大阿僧祇劫中證得的。而是由於菩薩領悟理解平等諸法的體性之後，才能進入那三大阿僧祇的計數，而不是最初發心的時候。」 止蓋菩薩說：「如果眾生能夠聽聞如來大威德，能夠生起清凈的信心，歡喜快樂。世尊！這些有情眾生，應當知道他們就是有福德的人，行作各種善事的人，斷除業障的人。如果生起信心和理解，就能夠親近菩提（Bodhi，覺悟），何況是聽聞之後受持讀誦，究竟通達明利，為他人廣泛解說！世尊！這樣的有情不久就能成就如來的威德。」 佛說：「是這樣的，是這樣的！善男子！這些有情應當成為...
【English Translation】 English version: The Tathagata (如來) with unobstructed wisdom, is fully capable of knowing the karmic consequences of all sentient beings in the three periods of time: past, present, and future. Why? Because the Tathagata is always abiding in Samahita (三摩呬多, concentration). Why? Because the Tathagata's mindfulness is without loss, the faculties are not scattered, and the mind does not wander. Why? Good son! Because the Tathagata dwells in stillness, in profound stillness, in utmost stillness, and is able to cut off all afflictions. Good son! If those beings have various afflictions, their minds will be scattered, and they will not be able to attain those Samadhis (三摩地, meditative states). The Tathagata is without those afflictive defilements, arises with undefiled wisdom, realizes the self-mastery and equality of all dharmas, and thoroughly understands all the realms of Samadhi and Samapatti (三摩缽底, attainment). Good son! All four kinds of deportment (walking, standing, sitting, and lying down) of the Tathagata are abiding in Samadhi. Even when the Tathagata enters Nirvana (涅槃, liberation), for that long period of time, he abides in Samadhi. How much less would he not be in concentration for a short time! Good son! The Tathagata has accumulated merit and wisdom for immeasurable kalpas (劫), therefore the Tathagata always abides in Samahita. Good son! The Tathagata is immeasurable, inconceivable, and incalculable!' The Stop-Covering Bodhisattva (止蓋菩薩) said to the Buddha, 'No, World Honored One! It is because the Tathagata accumulated merit and wisdom for three Asamkhya (阿僧企耶, countless) kalpas that he attained it.' The Buddha said, 'Good son! I accumulated merit and wisdom for immeasurable kalpas and attained the inconceivable realm of the Tathagata, not only in those three Asamkhya kalpas. Rather, it is because Bodhisattvas understand the nature of equality of all dharmas that they can enter into the count of those three Asamkhyas, not from the initial arising of the mind.' The Stop-Covering Bodhisattva said, 'If sentient beings can hear of the great power and virtue of the Tathagata, they can arise with pure faith, joy, and delight. World Honored One! These sentient beings, know that they are those who have merit, perform various good deeds, and cut off karmic obstacles. If they arise with faith and understanding, then they will be close to Bodhi (菩提, enlightenment), how much more so if they hear, receive, uphold, recite, thoroughly understand, and widely explain it to others! World Honored One! Such sentient beings will soon be able to accomplish the power and virtue of the Tathagata.' The Buddha said, 'So it is, so it is! Good son! These sentient beings should be...
無量諸佛攝受，當得承事無量諸佛，種諸善根。若善男子、善女人得聞如來廣大威德，終不應起猶豫、疑惑。于如來威德能意樂思惟，心凈勝解，著新凈衣，如法供養，能於七日七夜，專念思惟，心不散亂，滿七日七夜已，即于其夜得見如來。若所作法不具足者，是人臨命終時心不散亂，當得如來現前而住。」
止蓋菩薩白佛言：「世尊！若諸有情聞說如來大威德時，生不信不？」
佛言：「有。善男子！若諸有情，聞說如來大威德時，意樂猛利，粗惡楚毒，起損害心，于說法師起惡知識想。由是因緣，身壞之後生捺洛迦。善男子！若諸有情聞說如來廣大威德，心生凈信，于說法師起善知識想及導師想。善男子！決定應知此諸有情生生之處，曾聞如來廣大威德，或此諸有情作如是思惟：『我應往昔于諸佛會中曾聞此法門，由斯我等聞于如來廣大威德，心生凈信。如世尊說：「今聞如來廣大威德，生凈信者，以昔曾聞故。」』」
爾時世尊即現舌相，覆于面輪，次覆于身及師子座並諸菩薩、聲聞之眾、釋、梵、護世乃至覆於一切大會。爾時世尊還攝舌相，告大眾言：「善男子！如是舌相，由如來得不妄語故。汝等應當深生凈信，能于長夜利益安樂。」
說此法時，八萬四千菩薩得無生法忍；無
【現代漢語翻譯】 現代漢語譯本： 無量諸佛攝受，當能承事無量諸佛，種植各種善根。如果善男子、善女人聽聞如來廣大威德，終究不應該生起猶豫、疑惑。對於如來的威德能夠心生歡喜並深入思惟，內心清凈而殊勝地理解，穿著新而乾淨的衣服，如法供養，能夠在七日七夜裡，專心憶念思惟，心不散亂，滿了七日七夜之後，就在當夜得見如來。如果所作的儀軌不完備，這個人臨命終時心不散亂，當能得見如來顯現在眼前。
止蓋菩薩（Śāntivarana Bodhisattva）對佛說：『世尊！如果各種有情聽聞宣說如來大威德時，會產生不相信嗎？』
佛說：『會的。善男子！如果各種有情，聽聞宣說如來大威德時，心懷猛烈的意樂，粗暴惡劣，殘酷狠毒，生起損害之心，對於說法師生起惡知識的想法。由於這樣的因緣，身壞命終之後會墮入捺洛迦（Naraka，地獄）。善男子！如果各種有情聽聞宣說如來廣大威德，內心生起清凈的信心，對於說法師生起善知識的想法以及導師的想法。善男子！應當確定地知道這些有情生生世世之處，曾經聽聞如來廣大威德，或者這些有情作這樣的思惟：『我應該往昔在諸佛的法會中曾經聽聞過此法門，因此我們聽聞如來廣大威德，內心生起清凈的信心。』正如世尊所說：『現在聽聞如來廣大威德，生起清凈信心的人，是因為過去曾經聽聞過的緣故。』』
當時世尊即顯現舌相，覆蓋于面輪，接著覆蓋于身體以及師子座（lion throne），並覆蓋諸菩薩、聲聞之眾、釋（Śakra，帝釋天）、梵（Brahmā，梵天）、護世（Lokapāla，護世四天王），乃至覆蓋於一切大會。當時世尊收回舌相，告訴大眾說：『善男子！這樣的舌相，是由於如來不妄語的緣故而得到的。你們應當深深地生起清凈的信心，能夠在長夜之中利益安樂。』
宣說此法時，八萬四千菩薩得到無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）；無
【English Translation】 English version: Protected by immeasurable Buddhas, one will be able to serve immeasurable Buddhas and plant all kinds of good roots. If a virtuous man or virtuous woman hears of the Tathāgata's (如來，Tathāgata) vast majesty and virtue, they should not give rise to hesitation or doubt. If one can joyfully contemplate the Tathāgata's majesty and virtue, with a pure and sublime understanding, wear new and clean clothes, and make offerings according to the Dharma, one can, for seven days and seven nights, single-mindedly contemplate without distraction. After seven days and seven nights, one will see the Tathāgata that very night. If the rituals performed are incomplete, this person, at the time of death, will not be distracted and will see the Tathāgata appear before them.
Śāntivarana Bodhisattva (止蓋菩薩) said to the Buddha: 'World Honored One! When sentient beings hear of the Tathāgata's great majesty and virtue, will they give rise to disbelief?'
The Buddha said: 'Yes. Virtuous man! If sentient beings, when hearing of the Tathāgata's great majesty and virtue, have intense and fierce desires, are coarse, evil, cruel, and malicious, give rise to thoughts of harm, and think of the Dharma teacher as an evil friend, due to this cause, after the body is destroyed, they will be reborn in Naraka (捺洛迦，hell). Virtuous man! If sentient beings hear of the Tathāgata's vast majesty and virtue and give rise to pure faith in their hearts, and think of the Dharma teacher as a good friend and a guide, virtuous man! You should know for certain that these sentient beings, in their successive rebirths, have heard of the Tathāgata's vast majesty and virtue, or these sentient beings think thus: 'I must have heard this Dharma gate in the assemblies of Buddhas in the past, and therefore we hear of the Tathāgata's vast majesty and virtue and give rise to pure faith in our hearts.' Just as the World Honored One said: 'Those who now hear of the Tathāgata's vast majesty and virtue and give rise to pure faith are doing so because they have heard it in the past.''
At that time, the World Honored One manifested his tongue, covering his face, then covering his body and the lion throne (師子座), as well as the assembly of Bodhisattvas, Śrāvakas (聲聞，hearers), Śakra (釋，lord of devas), Brahmā (梵，brahma), Lokapālas (護世，guardian deities), and even covering the entire assembly. Then the World Honored One retracted his tongue and said to the assembly: 'Virtuous men! This tongue is obtained by the Tathāgata because he does not speak falsely. You should deeply generate pure faith, which can bring benefit and happiness in the long night.'
When this Dharma was spoken, eighty-four thousand Bodhisattvas attained the Anutpattika-dharma-kṣānti (無生法忍，the patient acceptance of the non-arising of all dharmas); no
量百千有情遠塵離垢，得法眼凈；其餘無量有情曾未能發菩提心者，皆得發心。
爾時薄伽梵告止蓋菩薩言：「善男子！菩薩成就十種法，於世俗中而得善巧。何等為十？一者、於世俗諦施設有色，勝義諦中色不可得，亦無執著，於世俗中施設受、想、行、識，勝義諦中乃至於識皆不可得，亦無執著；二者、於世俗中施設地界，于勝義中地不可得，亦無執著，雖於世俗施設水、火、風界及空、識界，于勝義中乃至識界俱不可得，亦無執著；三者、雖於世俗施設眼處，于勝義中眼處不可得，亦無執著，雖於世俗施設耳處乃至意處，于勝義中乃至意處皆不可得，亦無執著；四者、雖於世俗施設有我，于勝義中我不可得，亦無執著；五者、雖於世俗施設有情，于勝義中有情不可得，亦無執著；六者、雖於世俗施設命者、養育、意生、補特伽羅、摩納縛迦，于勝義中皆不可得，亦無執著；七者、雖於世俗施設世間，于勝義中世間不可得，亦無執著；八者、雖於世俗施設有世間法，于勝義中世間法不可得，亦無執著；九者、雖於世俗施設佛法，于勝義中佛法不可得，亦無執著；十者、雖於世俗施設菩提，于勝義中所證菩提及能覺者俱不可得，亦無執著。善男子！因想施設所有言說，是名世俗。雖勝義中世俗不可得，離於世
俗，則無勝義。善男子！若菩薩於世俗中能得善巧，非勝義諦，是故說名世俗善巧。善男子！菩薩成就此十種法，得世俗善巧。
「複次，善男子！菩薩成就十種法，得勝義善巧。何等為十？一者、證得無生法性；二者、證得不滅法性；三者、證得不壞法性；四者、證得不入、不出法性；五者、證得超過言語所行法性；六者、證得無言說法性；七者、證得離戲論法性；八者、證得不可說法性；九者、證得寂靜法性；十者、證得聖者法性。何以故？善男子！以勝義諦不生、不滅、不壞，無入、無出，超過言路，非文字取故，非戲論證故，不可言說，湛然寂靜，為諸聖者自內所證。善男子！以諸如來若有出現、若不出現，其勝義理常住不壞。為是義故，菩薩剃除鬚髮，身服袈裟，心生正信，遠離於家，趣于非家，是名出家。得出家已，精勤修習，如頭系繒彩為火所燒，無暇救火，專求勝義。若無勝義則梵行唐捐，諸佛出世亦無義利。善男子！由有勝義故，諸菩薩於此法中能得善巧。善男子！菩薩成就此十種法，得勝義善巧。
「複次，善男子！菩薩成就十種法，得緣起善巧。何等為十？一者、能知空性；二者、能知無所有性；三者、能知不堅固性；四者、能知如影性；五者、能知如像性；六者、能知如響性；
【現代漢語翻譯】 現代漢語譯本：如果執著於世俗，就無法領悟勝義諦（Paramārtha-satya，最高真理）。善男子！如果菩薩在世俗層面能夠獲得善巧，但並非勝義諦，因此被稱為世俗善巧。善男子！菩薩成就這十種法，就能獲得世俗善巧。
『再者，善男子！菩薩成就十種法，就能獲得勝義善巧。是哪十種呢？一是證得無生法性（anutpāda-dharma-svabhāva，不生不滅的法性）；二是證得不滅法性（anirodha-dharma-svabhāva，不滅的法性）；三是證得不壞法性（abheda-dharma-svabhāva，不毀壞的法性）；四是證得不入、不出法性（anupravesa-anirgama-dharma-svabhāva，沒有進入和出去的法性）；五是證得超過言語所行法性（atīta-vāg-gocara-dharma-svabhāva，超越語言範圍的法性）；六是證得無言說法性（anabhilapya-dharma-svabhāva，無法用語言表達的法性）；七是證得離戲論法性（nisprapañca-dharma-svabhāva，遠離虛妄分別的法性）；八是證得不可說法性（akathya-dharma-svabhāva，不能說的法性）；九是證得寂靜法性（śānta-dharma-svabhāva，寂靜的法性）；十是證得聖者法性（ārya-dharma-svabhāva，聖者的法性）。為什麼呢？善男子！因為勝義諦不生、不滅、不壞，無入、無出，超過言語的範圍，不能通過文字來理解，不能通過戲論來證得，不可言說，湛然寂靜，是諸位聖者自己內心所證悟的。善男子！無論諸如來出現與否，這勝義的道理永遠存在，不會改變。爲了這個意義，菩薩剃除鬚髮，身穿袈裟，心中生起正信，離開家庭，走向非家庭的生活，這叫做『出家』。出家之後，精勤修行，就像頭頂上繫著綵帶卻被火燒著一樣，沒有時間去救火，一心一意地追求勝義。如果沒有勝義，那麼梵行（brahmacarya，清凈行）就白費了，諸佛出世也沒有意義。善男子！因為有勝義的緣故，諸位菩薩才能在這法中獲得善巧。善男子！菩薩成就這十種法，就能獲得勝義善巧。
『再者，善男子！菩薩成就十種法，就能獲得緣起善巧。是哪十種呢？一是能知空性（śūnyatā，空的性質）；二是能知無所有性（ākiñcanya，一無所有的性質）；三是能知不堅固性（adhruva，不堅固的性質）；四是能知如影性（māyā，如幻影的性質）；五是能知如像性（pratibimba，如映象的性質）；六是能知如響性（pratiśrutkā，如回聲的性質）；
【English Translation】 English version: If one clings to the conventional, one cannot realize the ultimate truth (Paramārtha-satya). Good man! If a Bodhisattva can gain skillfulness in the conventional realm, but not in the ultimate truth, it is therefore called conventional skillfulness. Good man! A Bodhisattva who accomplishes these ten dharmas attains conventional skillfulness.
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas attains skillfulness in the ultimate truth. What are the ten? First, realizing the dharma-nature of non-origination (anutpāda-dharma-svabhāva); second, realizing the dharma-nature of non-cessation (anirodha-dharma-svabhāva); third, realizing the dharma-nature of non-destruction (abheda-dharma-svabhāva); fourth, realizing the dharma-nature of non-entering and non-exiting (anupravesa-anirgama-dharma-svabhāva); fifth, realizing the dharma-nature that transcends the realm of language (atīta-vāg-gocara-dharma-svabhāva); sixth, realizing the dharma-nature of non-verbal expression (anabhilapya-dharma-svabhāva); seventh, realizing the dharma-nature of being free from conceptual proliferation (nisprapañca-dharma-svabhāva); eighth, realizing the dharma-nature of being inexpressible (akathya-dharma-svabhāva); ninth, realizing the dharma-nature of tranquility (śānta-dharma-svabhāva); tenth, realizing the dharma-nature of the noble ones (ārya-dharma-svabhāva). Why is that? Good man! Because the ultimate truth does not arise, does not cease, does not decay, has no entering or exiting, transcends the path of language, is not grasped by words, is not proven by conceptual constructs, is inexpressible, perfectly tranquil, and is realized inwardly by the noble ones themselves. Good man! Whether the Tathāgatas appear or do not appear, the principle of the ultimate truth always abides and does not change. For this reason, Bodhisattvas shave their heads and beards, wear robes, generate right faith in their minds, leave their homes, and go forth into homelessness, which is called 『renunciation』. Having renounced, they diligently cultivate, like someone whose head is tied with a colorful ribbon but is being burned by fire, having no time to put out the fire, focusing solely on seeking the ultimate truth. If there were no ultimate truth, then the pure conduct (brahmacarya) would be in vain, and the appearance of the Buddhas would also be without benefit. Good man! Because there is ultimate truth, Bodhisattvas can gain skillfulness in this Dharma. Good man! A Bodhisattva who accomplishes these ten dharmas attains skillfulness in the ultimate truth.
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas attains skillfulness in dependent origination. What are the ten? First, being able to know emptiness (śūnyatā); second, being able to know the nature of having nothing (ākiñcanya); third, being able to know the nature of impermanence (adhruva); fourth, being able to know the nature of being like a shadow (māyā); fifth, being able to know the nature of being like an image (pratibimba); sixth, being able to know the nature of being like an echo (pratiśrutkā);
七者、能知如幻性；八者、能知無住性；九者、能知搖動性；十者、能知緣起性。
「菩薩作是思惟：『諸法如是空、如是無所有、如是不堅固、如是喻影、如是喻像、如是喻響、如是喻幻、如是無住、如是搖動、如是緣起。』復作思惟：『於此諸法能了知生，能了知滅。』菩薩又復思念：『一切諸法何因故生？何因故滅？由無明為緣，能生諸法；無明是首、無明為依。依無明已，諸行得生；依諸行已，諸識得生；依識生已，名色得生；依名色已，六處得生；依六處已，諸觸得生；諸觸生已，施設於受；以有受故，施設於愛；愚夫為愛所逼迫故，施設於取；取謂受取，以取生故，有相續生；依止有故，而得於生；依止生故，而得有老；以有老故，補特伽羅皆有其死；以有死故，即能生於憂、悲、苦、惱，諸法積集為大苦聚。是故智者應當精勤壞滅無明，拔其根本，無明滅故，而諸法滅。』善男子！譬如命根滅已，余根皆滅。如是無明滅故，即無所依；以無依故，煩惱不起；以生死因滅故，諸趣果滅，由是菩薩能證涅槃。善男子！菩薩成就此十種法，得緣起善巧。
「複次，善男子！菩薩成就十種法，故能自了知。何等為十？
「一者、菩薩觀察自身是誰種姓。于婆羅門、剎帝利種、若居士家？富、
【現代漢語翻譯】 現代漢語譯本： 七、能知曉諸法如幻的本性；八、能知曉諸法無常住的本性；九、能知曉諸法遷流不定的本性；十、能知曉諸法依緣而起的本性。
菩薩這樣思惟：『諸法是如此空性、如此一無所有、如此不堅固、如此如同影子、如此如同映象、如此如同迴響、如此如同幻術、如此無常住、如此遷流不定、如此依緣而起。』又思惟：『對於這些諸法，能夠了知其生起，能夠了知其滅亡。』菩薩又思念：『一切諸法因何而生？因何而滅？由於無明（avidyā）為緣，能夠生起諸法；無明是根本、無明是依靠。依靠無明之後，諸行（saṃskāra）得以生起；依靠諸行之後，諸識（vijñāna）得以生起；依靠識生起之後，名色（nāmarūpa）得以生起；依靠名色之後，六處（ṣaḍāyatana）得以生起；依靠六處之後，諸觸（sparśa）得以生起；諸觸生起之後，便施設感受（vedanā）；因為有感受的緣故，便施設愛（tṛṣṇā）；愚夫因為被愛所逼迫的緣故，便施設取（upādāna）；取指的是受取，因為取的生起，便有相續的生；依止於有（bhava）的緣故，而得到生（jāti）；依止於生的緣故，而得到老（jarā）；因為有老的緣故，補特伽羅（pudgala，人）皆有其死（maraṇa）；因為有死的緣故，就能生起憂、悲、苦、惱，諸法積聚成為巨大的苦聚。所以智者應當精勤地壞滅無明，拔除其根本，無明滅除的緣故，諸法也就滅除了。』善男子！譬如命根滅除之後，其餘的根也都滅除。如此無明滅除的緣故，就沒有所依靠；因為沒有依靠的緣故，煩惱不起；因為生死之因滅除的緣故，諸趣（gati，輪迴的去處）的果報滅除，由此菩薩能夠證得涅槃（nirvāṇa）。善男子！菩薩成就這十種法，就能得到對緣起的善巧。
『複次，善男子！菩薩成就十種法，因此能夠自己了知。是哪十種？』
『一、菩薩觀察自身是屬於哪一種姓。是屬於婆羅門（brāhmaṇa）、剎帝利（kṣatriya）種姓，還是屬於居士之家？是富裕、
【English Translation】 English version: Seventh, (the Bodhisattva) is able to know the nature of things as illusory; eighth, is able to know the nature of non-abiding; ninth, is able to know the nature of constant change; tenth, is able to know the nature of dependent origination.
The Bodhisattva thinks thus: 'All dharmas are thus empty, thus without substance, thus impermanent, thus like a shadow, thus like an image, thus like an echo, thus like an illusion, thus non-abiding, thus constantly changing, thus dependently originated.' Again, he thinks: 'Regarding these dharmas, one can know their arising, one can know their ceasing.' The Bodhisattva further contemplates: 'What is the cause for the arising of all dharmas? What is the cause for their ceasing? Due to ignorance (avidyā) as a condition, dharmas can arise; ignorance is the root, ignorance is the reliance. Relying on ignorance, actions (saṃskāra) arise; relying on actions, consciousness (vijñāna) arises; relying on the arising of consciousness, name and form (nāmarūpa) arise; relying on name and form, the six sense bases (ṣaḍāyatana) arise; relying on the six sense bases, contacts (sparśa) arise; when contacts arise, feeling (vedanā) is established; because there is feeling, craving (tṛṣṇā) is established; because foolish beings are compelled by craving, grasping (upādāna) is established; grasping refers to clinging, because of the arising of clinging, there is continuous existence; relying on existence (bhava), birth (jāti) is obtained; relying on birth, aging (jarā) is obtained; because there is aging, all individuals (pudgala) have death (maraṇa); because there is death, it can give rise to sorrow, grief, suffering, and distress, the accumulation of all these dharmas is a great mass of suffering. Therefore, the wise should diligently destroy ignorance, uproot its foundation, because ignorance is destroyed, the dharmas are also destroyed.' Good man! Just as when the life force is destroyed, the remaining faculties are also destroyed. Likewise, because ignorance is destroyed, there is nothing to rely on; because there is no reliance, afflictions do not arise; because the cause of birth and death is destroyed, the results of the destinies (gati) are destroyed, thereby the Bodhisattva can attain Nirvana (nirvāṇa). Good man! The Bodhisattva who accomplishes these ten dharmas obtains skill in dependent origination.
'Furthermore, good man! The Bodhisattva who accomplishes ten dharmas is therefore able to know himself. What are the ten?'
'First, the Bodhisattva observes what kind of lineage he belongs to. Whether he belongs to the Brahmin (brāhmaṇa), Kshatriya (kṣatriya), or householder family? Whether he is rich,
貴、貧、賤諸種姓中，何種姓生？菩薩雖能于諸富貴種姓中生，終不恃此而起憍慢。若於貧賤種姓中生，作是思惟：『我昔曾作諸雜業故，由是令我生此種姓。』以是因緣厭離諸有，以厭離故而求出家。
「二者、得出家已，應作是念：『為何義利而求出家？』作是思惟：『我今出家為欲自度，令他得度；自得解脫，令他解脫。是故菩薩常應遠離懈怠、懶惰。』
「三者、菩薩應念：『我今出家于諸罪障不善之法皆應除滅。所以者何？若有諸罪已能斷除，應自心生歡喜悅樂；若未除斷，為令斷故，應勤修習。』
「四者、菩薩應當如是觀察：『我既出家，一切善法皆得增長。所以者何？若諸善法已得增長，心生喜樂；若未增長，為令增長，慇勤修習。』
「五者、菩薩又應如是觀察：『若增長善法，除滅罪障，我當依止如是尊者！』由是因緣，菩薩應隨鄔波馱耶——持戒、破戒，少聞、多聞、若有名稱、若無名稱——起導師想，猶如世尊，生於凈信，歡喜悅樂。
「六者、菩薩當於阿遮利耶應常尊重，恭敬供養，作是思惟：『我今依止阿遮利耶故，于菩提分法未圓滿者，愿得圓滿；于煩惱法未得除斷，愿得除斷。菩薩奉事阿遮利耶，如鄔波馱耶想。若有善法，隨順攝受；若不善法，了
【現代漢語翻譯】 現代漢語譯本 無論出生于高貴、貧窮還是低賤的種姓（社會階層），菩薩即使能夠出生於富貴的種姓，也終究不會因此而驕傲自滿。如果出生于貧賤的種姓，就會這樣思考：『我過去曾經造作各種惡業，因此才導致我出生于這樣的種姓。』因為這個原因而厭離世間諸有（輪迴），因為厭離的緣故而尋求出家。
『第二，出家之後，應當這樣思考：『爲了什麼意義和利益而出家？』這樣思考：『我現在出家是爲了自我解脫，也令他人得到解脫；自己得到解脫，也令他人得到解脫。』因此，菩薩應當經常遠離懈怠和懶惰。』
『第三，菩薩應當想到：『我現在出家，對於各種罪惡和不善的法都應當消除滅盡。』為什麼呢？如果已經斷除各種罪惡，應當內心生起歡喜和快樂；如果還沒有斷除，爲了斷除的緣故，應當勤奮地修習。』
『第四，菩薩應當這樣觀察：『我既然已經出家，一切善法都應當增長。』為什麼呢？如果各種善法已經得到增長，內心就會生起喜悅和快樂；如果還沒有增長，爲了令其增長，就應當慇勤地修習。』
『第五，菩薩又應當這樣觀察：『如果增長善法，消除罪障，我應當依止這樣的尊者！』因為這個原因，菩薩應當隨順鄔波馱耶（Upadhyaya，親教師）——無論持戒還是破戒，少聞還是多聞，有名聲還是沒有名聲——生起導師的想念，猶如對待世尊（佛陀），生起清凈的信心，歡喜和快樂。
『第六，菩薩應當對阿遮利耶（Acarya，軌範師）經常尊重，恭敬供養，這樣思考：『我現在依靠阿遮利耶的緣故，對於菩提分法（菩提的組成部分）還沒有圓滿的，希望能夠圓滿；對於煩惱法還沒有斷除的，希望能夠斷除。』菩薩侍奉阿遮利耶，應當像對待鄔波馱耶一樣。對於善法，隨順接受；對於不善法，瞭解
【English Translation】 English version Among the noble, poor, and lowly castes, in which caste is one born? Although a Bodhisattva is able to be born into noble and wealthy castes, he ultimately does not rely on this and become arrogant. If he is born into a poor and lowly caste, he thinks thus: 'In the past, I performed various mixed deeds, and because of this, I am born into this caste.' Because of this cause, he becomes weary of all existences, and because of weariness, he seeks to leave home (become a monk).
'Secondly, having left home, one should think thus: 'For what meaning and benefit have I left home?' Thinking thus: 'I have now left home in order to liberate myself and to enable others to be liberated; to attain liberation myself and to enable others to attain liberation.' Therefore, a Bodhisattva should always stay away from sloth and laziness.'
'Thirdly, a Bodhisattva should think: 'Now that I have left home, I should eliminate all sinful obstacles and unwholesome dharmas.' Why? If all sins have already been cut off, one should generate joy and happiness in one's mind; if they have not yet been cut off, one should diligently cultivate in order to cut them off.'
'Fourthly, a Bodhisattva should observe thus: 'Now that I have left home, all wholesome dharmas should increase.' Why? If all wholesome dharmas have already increased, joy and happiness will arise in the mind; if they have not yet increased, one should diligently cultivate in order to increase them.'
'Fifthly, a Bodhisattva should also observe thus: 'If I increase wholesome dharmas and eliminate sinful obstacles, I should rely on such a venerable one!' Because of this cause, a Bodhisattva should follow the Upadhyaya (preceptor) -- whether he upholds the precepts or breaks them, whether he has little learning or much learning, whether he has a reputation or no reputation -- and generate the thought of a guide, like the World Honored One (Buddha), generating pure faith, joy, and happiness.
'Sixthly, a Bodhisattva should always respect the Acarya (teacher), reverently make offerings, and think thus: 'Now that I rely on the Acarya, I hope that those aspects of the Bodhipakshika-dharmas (factors of enlightenment) that are not yet complete will be completed; I hope that those afflictions that have not yet been eliminated will be eliminated.' A Bodhisattva should serve the Acarya as he would the Upadhyaya. He should accept and embrace wholesome dharmas; he should understand unwholesome dharmas.'
知不作。』由此心生歡喜悅樂。
「七者、菩薩應起思惟：『誰是我師？』復作是念：『一切智者是我之師。云何一切智者？謂了知諸法，哀愍世間；能起大悲，為大福田；與一切世間天、人、阿素洛等為大軌範。是我導師。』菩薩由此歡喜悅樂，得大利益。復作思惟：『諸佛、世尊是我之師。佛所演說聖道、學處我當修習，乃至命終亦無違犯。我應如是尊重諸佛，恭敬供養，心常隨順。』
「八者、菩薩作是思惟：『我從誰乞而得於食？』菩薩復念：『我應從彼城、邑聚落諸婆羅門、剎帝利等而乞于食。我令如是諸有情等，以施食故獲大果報、獲大義利、獲大威德，故從乞食。』
「九者、菩薩作是思惟：『城邑、聚落諸婆羅門、剎帝利等，應作何想而與我食？』菩薩復念：『彼應於我作沙門想、作苾芻想、作福田想，而與我食。我應思念，但是沙門及福田者所有功德，我皆修習。』
「十者、菩薩作是思惟：『無始生死我今出離。云何出離？』菩薩思念：『我得出家，成苾芻法，是第一齣離；我今成就沙門功德，是第二齣離；我常精進，離於懈怠，證於法性故，能出離無始生死，是第三齣離；我當於阿耨多羅三藐三菩提而現等覺，是第四齣離。』菩薩由作如是觀察，能自了知。
【現代漢語翻譯】 現代漢語譯本 『知道不去做。』由此心中生起歡喜和快樂。
『第七，菩薩應當思惟：『誰是我的老師？』又這樣想：『一切智者（sarvajña）是我的老師。什麼是一切智者呢？就是了知一切諸法，哀憐愍念世間眾生；能夠生起大悲心，成為廣大的福田；為一切世間的天人、阿修羅（asura）等作為偉大的規範。他就是我的導師。』菩薩因此歡喜快樂，獲得巨大的利益。又思惟：『諸佛、世尊是我的老師。佛所演說的神聖之道、學習之處，我應當修習，乃至生命終結也不違背。我應當這樣尊重諸佛，恭敬供養，內心常常隨順。』
『第八，菩薩這樣思惟：『我從誰那裡乞食而得到食物？』菩薩又想：『我應當從那些城鎮、鄉村聚落的婆羅門（brāhmaṇa）、剎帝利（kṣatriya）等人那裡乞食。我令這些有情眾生，因為佈施食物的緣故獲得大的果報、獲得大的利益、獲得大的威德，所以從他們那裡乞食。』
『第九，菩薩這樣思惟：『城鎮、鄉村聚落的婆羅門、剎帝利等人，應當作何種想法而給我食物？』菩薩又想：『他們應當把我當作沙門（śrāmaṇa）、當作比丘（bhikṣu）、當作福田，而給我食物。我應當思念，凡是沙門以及福田所具有的功德，我都應當修習。』
『第十，菩薩這樣思惟：『無始以來的生死輪迴，我現在要出離。如何出離呢？』菩薩思念：『我能夠出家，成就比丘的身份，這是第一種出離；我現在成就沙門的功德，這是第二種出離；我常常精進，遠離懈怠，證悟法性，所以能夠出離無始生死，這是第三種出離；我應當在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）上現證等覺，這是第四種出離。』菩薩由於這樣觀察，能夠自己瞭解。'
【English Translation】 English version 'Knowing, not acting.' From this, joy and happiness arise in the mind.
'Seventh, a Bodhisattva should contemplate: 'Who is my teacher?' And further contemplate: 'The All-Knowing One (sarvajña) is my teacher. What is the All-Knowing One? It is the one who understands all dharmas, has compassion for the world; is able to generate great compassion, becomes a great field of merit; and serves as a great guide for all beings in the world, including gods, humans, asuras. That is my teacher.' The Bodhisattva, through this, rejoices and is delighted, gaining great benefit. Again, contemplate: 'The Buddhas, the World Honored Ones, are my teachers. I should practice the sacred path and the precepts taught by the Buddha, and never violate them until the end of my life. I should respect the Buddhas in this way, reverently make offerings, and always follow their teachings.'
'Eighth, a Bodhisattva contemplates: 'From whom should I beg for food and receive it?' The Bodhisattva further thinks: 'I should beg for food from the Brahmins (brāhmaṇa), Kshatriyas (kṣatriya), and others in those cities, towns, and villages. I enable these sentient beings to receive great rewards, great benefits, and great power through the act of giving food, therefore I beg from them.'
'Ninth, a Bodhisattva contemplates: 'What thoughts should the Brahmins, Kshatriyas, and others in the cities, towns, and villages have when giving me food?' The Bodhisattva further thinks: 'They should think of me as a Shramana (śrāmaṇa), as a Bhikshu (bhikṣu), as a field of merit, and give me food. I should contemplate that I should cultivate all the merits possessed by Shramanas and fields of merit.'
'Tenth, a Bodhisattva contemplates: 'I am now liberating myself from beginningless samsara. How do I liberate myself?' The Bodhisattva thinks: 'I am able to renounce the world and become a Bhikshu, which is the first liberation; I now achieve the merits of a Shramana, which is the second liberation; I am constantly diligent, away from laziness, and realize the nature of reality, therefore I am able to liberate myself from beginningless samsara, which is the third liberation; I should fully awaken to Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi), which is the fourth liberation.' The Bodhisattva, through such observation, is able to understand himself.'
「善男子！菩薩成就此十種法，得自了知。
「複次，善男子！菩薩成就十種法，能知於世。何等為十？一、于倨傲者，能自卑下；二、于憍慢者，能離憍慢；三、于邪曲者，能為質直；四、于虛誑者，能真實言；五、于惡語者，能為愛語；六、于堅強者，能柔軟語；七、于暴惡者，常能忍辱；八、于瞋怒者，能修于慈；九、于苦惱者，能修于悲；十、于慳吝者，能修于施。善男子！菩薩成就此十種法，能知於世。
「複次，善男子！菩薩成就十種法，生清凈佛剎。何等為十？一者、成就於戒，無缺、無雜，戒無點污，戒得清凈；二者、為一切有情心得平等；三者、以能成就廣大善根；四者、于利養名稱、恭敬讚歎，心常舍離，無所染著；五者、得清凈信，心無疑惑；六者、常修精進，離懈怠心；七者、能入寂定，無散亂心；八者、能得多聞而無惡慧；九者、成就利智，非鈍根性；十者、有慈悲性，無損害心。」
止蓋菩薩白佛言：「世尊！於此十法為要具足，方始得生，若有闕者能得生不？」
佛言：「善男子！若有菩薩成就一法，得無缺減、無少違犯、鮮白清凈，彼諸菩薩即得具足成就十法。善男子！菩薩成就此十種法，生清凈佛剎。
「複次，善男子！菩薩成就十種法，得處胎
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩成就這十種法，就能自己了知。』
『再者，善男子！菩薩成就十種法，就能瞭解世間。是哪十種呢？一、對於傲慢的人，能夠自我謙卑；二、對於驕慢的人，能夠遠離驕慢；三、對於邪曲的人，能夠正直；四、對於虛假欺騙的人，能夠說真實的話；五、對於惡語傷人的人，能夠說慈愛的話；六、對於強硬的人，能夠柔和地說話；七、對於暴躁兇惡的人，常常能夠忍辱；八、對於嗔怒的人，能夠修習慈心；九、對於痛苦煩惱的人，能夠修習悲心；十、對於慳吝的人，能夠修習佈施。善男子！菩薩成就這十種法，就能瞭解世間。』
『再者，善男子！菩薩成就十種法，就能往生清凈的佛剎（清凈的佛國）。是哪十種呢？一、成就戒律，沒有缺失、沒有混雜，戒律沒有污點，戒律得到清凈；二、對於一切有情（眾生）的心，心得平等；三、能夠成就廣大的善根；四、對於利養、名稱、恭敬、讚歎，內心常常舍離，沒有染著；五、得到清凈的信心，內心沒有疑惑；六、常常修習精進，遠離懈怠的心；七、能夠進入寂靜的禪定，沒有散亂的心；八、能夠聽聞很多佛法而沒有邪惡的智慧；九、成就敏銳的智慧，不是遲鈍的根性；十、具有慈悲的本性，沒有損害眾生的心。』
止蓋菩薩問佛說：『世尊！這十種法必須完全具足，才能往生嗎？如果有所欠缺，還能往生嗎？』
佛說：『善男子！如果菩薩成就一種法，能夠沒有缺失、沒有絲毫違犯、鮮明潔白清凈，那麼這些菩薩就能夠具足成就十法。善男子！菩薩成就這十種法，就能往生清凈的佛剎。』
『再者，善男子！菩薩成就十種法，能夠安處胎藏（投胎）。』
【English Translation】 English version: 『Good man! A Bodhisattva who accomplishes these ten dharmas gains self-knowledge.』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is able to understand the world. What are the ten? First, towards the arrogant, he can be humble; second, towards the conceited, he can be free from conceit; third, towards the crooked, he can be upright; fourth, towards the deceitful, he can speak truthfully; fifth, towards those who speak harshly, he can speak lovingly; sixth, towards the strong, he can speak gently; seventh, towards the violent, he can always be patient; eighth, towards the angry, he can cultivate loving-kindness (Metta); ninth, towards the suffering, he can cultivate compassion (Karuna); tenth, towards the stingy, he can cultivate generosity (Dana). Good man! A Bodhisattva who accomplishes these ten dharmas is able to understand the world.』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is born in a pure Buddha-field (Buddha-kshetra). What are the ten? First, accomplishing precepts (Sila), without deficiency, without impurity, the precepts without blemish, the precepts are purified; second, having equanimity towards the minds of all sentient beings (Sattvas); third, being able to accomplish vast roots of goodness (Kusala); fourth, constantly abandoning and not being attached to gains, fame, respect, and praise; fifth, obtaining pure faith, without doubt in the mind; sixth, constantly cultivating diligence, being free from a lazy mind; seventh, being able to enter tranquil concentration (Samadhi), without a scattered mind; eighth, being able to hear much and not having evil wisdom; ninth, accomplishing sharp wisdom, not being of dull faculties; tenth, having a compassionate nature, without a mind to harm.』
The Stop-Covering Bodhisattva (Sthita-cchattra Bodhisattva) said to the Buddha, 『World Honored One! Must these ten dharmas be fully complete in order to be born there? If there is a deficiency, can one still be born there?』
The Buddha said, 『Good man! If a Bodhisattva accomplishes one dharma, being without deficiency, without the slightest violation, bright white and pure, then these Bodhisattvas will fully accomplish the ten dharmas. Good man! A Bodhisattva who accomplishes these ten dharmas is born in a pure Buddha-field.』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is able to dwell in the womb.』
藏塵垢不染。何等為十？一者、造如來像；二者、修理破壞諸佛制多；三者、以諸妙香涂佛制多，而為供養；四者、以諸香水洗如來像，而為供養；五者、于佛制多中掃灑塗地，而為供養；六者、親能承事、供養父母；七者、親能供養阿遮利耶、鄔波馱耶；八者、親能供養修梵行者，而菩薩心無有悕望；九者、菩薩愿以善根回施有情，由我善根，令不染著胎垢而生；十者、菩薩如是迴向，意樂殷重、猛利甚深。善男子！菩薩成就此十種法，得處胎藏塵垢無染。
「複次，善男子！菩薩成就十種法，得舍家出家。何等為十？一者、得無所取；二者、不雜亂住；三者、得厭背境界；四者、離境界愛著；五者、不起染著境界過患；六者、于佛施設所有學處恭敬尊重，能善修習，勇猛精進；七者、于飲食衣服、資具、醫藥隨所受物，心常知足；八者、于缽多羅及袈裟資具，善能捨離一切積集；九者、于境界中心常怖畏，起于厭離；十者、常勤修習，能于現前寂靜而住。善男子！菩薩成就此十種法，得舍家出家。
「複次，善男子！菩薩成就十種法，能得凈命。何等為十？一者、能善舍離為利養故矯詐諂曲；二者、能善舍離為利養故而現其相；三者、善能捨離為利養故虛言鼓動；四者、善能捨離惡求利養；五者、善
【現代漢語翻譯】 現代漢語譯本： 能藏匿塵土污垢而不被沾染。哪十種呢？第一，建造如來像（Tathagata-rupa，佛像）；第二，修理破損的諸佛制多（Buddha-caitya，佛塔）；第三，用各種美妙的香塗抹佛塔，以此供養；第四，用各種香水清洗如來像，以此供養；第五，在佛塔中掃地塗抹地面，以此供養；第六，親自侍奉、供養父母；第七，親自供養阿遮利耶（Acarya，導師）、鄔波馱耶（Upadhyaya，親教師）；第八，親自供養修行梵行的人，並且菩薩心中沒有希求和期望；第九，菩薩願意用自己的善根迴向給一切有情眾生，愿我憑藉這些善根，不被胎藏的污垢沾染而出生；第十，菩薩這樣迴向，意樂殷重、猛烈而深刻。善男子！菩薩成就這十種法，就能在處胎時不受塵垢污染。 『再者，善男子！菩薩成就十種法，就能捨棄家庭而出家。哪十種呢？第一，得到無所求；第二，不雜亂居住；第三，對世間境界感到厭倦；第四，遠離對世間境界的愛著；第五，不生起對染著境界的過患；第六，對於佛所制定的所有學處，恭敬尊重，能夠好好地修習，勇猛精進；第七，對於飲食衣服、資具、醫藥等所接受的物品，內心常常知足；第八，對於缽多羅（patra，食器）以及袈裟等資具，能夠徹底捨棄一切積聚；第九，對於世間境界，內心常常感到恐懼，生起厭離之心；第十，常常勤奮修習，能夠在當下安住在寂靜之中。善男子！菩薩成就這十種法，就能捨棄家庭而出家。』 『再者，善男子！菩薩成就十種法，能夠得到清凈的生命。哪十種呢？第一，能夠徹底捨棄爲了獲得利養而進行的虛偽欺騙；第二，能夠徹底捨棄爲了獲得利養而顯現某種姿態；第三，能夠徹底捨棄爲了獲得利養而虛假宣傳；第四，能夠徹底捨棄以不正當的手段追求利養；第五，能夠善...
【English Translation】 English version: He dwells without being stained by the dust and dirt. What are the ten? First, making images of the Tathagata (Tathagata-rupa, image of the Buddha); second, repairing damaged stupas (Buddha-caitya, Buddhist shrine); third, offering various exquisite fragrances to the stupas; fourth, offering fragrant water to wash the images of the Tathagata; fifth, sweeping and cleaning the ground in the stupas as an offering; sixth, personally serving and offering to one's parents; seventh, personally offering to the Acarya (Acarya, teacher) and Upadhyaya (Upadhyaya, preceptor); eighth, personally offering to those who practice pure conduct, without any expectation or desire in the Bodhisattva's mind; ninth, the Bodhisattva vows to dedicate the merit of their good deeds to all sentient beings, wishing that by their merit, they may be born without being stained by the impurities of the womb; tenth, the Bodhisattva dedicates their merit with earnest, intense, and profound intention. Good man! A Bodhisattva who accomplishes these ten qualities will be free from the defilement of the womb. 『Furthermore, good man! A Bodhisattva who accomplishes ten qualities will be able to renounce their home and become a renunciate. What are the ten? First, attaining non-attachment; second, dwelling without confusion; third, developing aversion to worldly realms; fourth, abandoning attachment to worldly realms; fifth, not giving rise to the faults of being attached to worldly realms; sixth, respectfully honoring all the precepts established by the Buddha, diligently practicing them with courage and vigor; seventh, always being content with whatever food, clothing, necessities, and medicine one receives; eighth, being able to completely abandon all accumulation of possessions, including the patra (patra, bowl) and robes; ninth, constantly feeling fear and aversion towards worldly realms; tenth, constantly diligently practicing, being able to abide in present tranquility. Good man! A Bodhisattva who accomplishes these ten qualities will be able to renounce their home and become a renunciate.』 『Furthermore, good man! A Bodhisattva who accomplishes ten qualities will be able to attain a pure life. What are the ten? First, being able to completely abandon hypocrisy and deceit for the sake of gain; second, being able to completely abandon putting on appearances for the sake of gain; third, being able to completely abandon false advertising for the sake of gain; fourth, being able to completely abandon seeking gain through evil means; fifth, being able to...
能捨離非法利養；六者、善能捨離不凈利養；七者、不耽著利養；八者、得不染著利養；九者、得性不熱惱；十者、于如法利養善能知足。
「善男子！云何善能捨離為利養故矯詐諂曲？謂此菩薩不為利養因緣故，身、語、心業而為矯詐。
「云何身不矯詐？謂此菩薩若見施主及助施者，不現威儀。
「云何不現威儀？謂此菩薩若舉足時，不詐徐步；若下足時，不前視一尋現思惟相，亦不詐偽不顧直視。
「云何語不矯詐？謂此菩薩不為利養故安徐細語、柔軟愛語及隨順語。
「云何心不矯詐？若有施主及助施者請喚之時，菩薩不為利養語現少欲、心廣貪求、內懷熱惱，是名菩薩不為利養故矯詐諂曲。
「云何善能捨離為利養故而現其相？菩薩若見施主及助施者，終不現相自言我之衣、缽、病緣醫藥，而彼施主及助施者雖不惠施，菩薩終不從彼乞求，是名菩薩善能捨離為利養故而現其相。
「云何菩薩善能捨離為利養故虛言鼓動？菩薩若見施主及助施者，終不詐言：『某甲施主持某事物而惠施我，我以某物而報彼恩。』又言：『某甲以我持戒、多聞、少欲，持彼彼物而施與我。我起悲心憐愍彼故，而攝受之。』是名菩薩善能捨離為利養故虛言鼓動。
佛說寶雨經卷
【現代漢語翻譯】 現代漢語譯本： 能捨棄不如法的利益供養；六是、善於捨棄不清凈的利益供養；七是、不貪戀利益供養；八是、得到不染著的利益供養；九是、得到本性不煩惱；十是、對於如法的利益供養能夠知足。
『善男子！』什麼是善於捨棄爲了利益供養而做的虛假偽裝？是指這位菩薩不爲了利益供養的緣故，在身、語、心三個方面做出虛假的行為。
『什麼叫做身體不做虛假偽裝？』是指這位菩薩如果見到施主（dana-pati，佈施者）以及幫助佈施的人，不表現出虛假的威儀。
『什麼叫做不表現出虛假的威儀？』是指這位菩薩如果抬腳的時候，不假裝緩慢地行走；如果放下腳的時候，不向前看一尋（古代長度單位）的距離，表現出思考的樣子，也不虛偽地不回頭直接看。
『什麼叫做語言不做虛假偽裝？』是指這位菩薩不爲了利益供養的緣故，而用緩慢細微的語氣、溫柔愛戀的語氣以及順從別人的語氣說話。
『什麼叫做心不做虛假偽裝？』如果施主以及幫助佈施的人邀請他的時候，菩薩不爲了利益供養，口頭上表現出少欲知足，內心卻廣泛貪求，內心懷著煩惱，這叫做菩薩不爲了利益供養而做虛假偽裝。
『什麼是善於捨棄爲了利益供養而顯現某種姿態？』菩薩如果見到施主以及幫助佈施的人，始終不顯現某種姿態，自己說我的衣服、缽（patra，食器）、生病時用的醫藥等等，即使那些施主以及幫助佈施的人不給予佈施，菩薩始終不向他們乞求，這叫做菩薩善於捨棄爲了利益供養而顯現某種姿態。
『什麼是菩薩善於捨棄爲了利益供養而用虛假的話語來鼓動別人？』菩薩如果見到施主以及幫助佈施的人，始終不虛假地說：『某某施主拿著某某事物來佈施給我，我用某某事物來報答他的恩情。』又說：『某某人因為我持戒、多聞、少欲，拿著那些事物來施捨給我。我生起悲憫之心憐憫他們，所以才接受他們的佈施。』這叫做菩薩善於捨棄爲了利益供養而用虛假的話語來鼓動別人。
佛說《寶雨經》卷
【English Translation】 English version: To be able to renounce unlawful gains and offerings; sixth, to be good at renouncing impure gains and offerings; seventh, not to be attached to gains and offerings; eighth, to obtain gains and offerings without being tainted by them; ninth, to attain a nature free from vexation; tenth, to be content with lawful gains and offerings.
'Good man! How does one skillfully renounce hypocrisy and deceit for the sake of gain and offerings?' It means that this Bodhisattva does not engage in deceitful actions of body, speech, and mind for the sake of gain and offerings.
'What does it mean that the body does not engage in hypocrisy?' It means that when this Bodhisattva sees a donor (dana-pati) or someone who helps with donations, he does not display false dignity.
'What does it mean not to display false dignity?' It means that when this Bodhisattva lifts his foot, he does not pretend to walk slowly; when he puts his foot down, he does not look ahead a fathom (an ancient unit of length) as if in contemplation, nor does he falsely avoid looking straight ahead.
'What does it mean that speech does not engage in hypocrisy?' It means that this Bodhisattva does not speak in a slow, soft, gentle, or flattering tone for the sake of gain and offerings.
'What does it mean that the mind does not engage in hypocrisy?' If a donor or someone who helps with donations invites him, the Bodhisattva does not outwardly express contentment with few desires while inwardly being greedy and harboring vexation for the sake of gain and offerings. This is called a Bodhisattva not engaging in hypocrisy and deceit for the sake of gain and offerings.
'What does it mean to be good at renouncing the display of certain appearances for the sake of gain and offerings?' If a Bodhisattva sees a donor or someone who helps with donations, he never displays certain appearances, saying, 'My robes, bowl (patra), medicine for illness,' etc. Even if those donors or those who help with donations do not give, the Bodhisattva never begs from them. This is called a Bodhisattva being good at renouncing the display of certain appearances for the sake of gain and offerings.
'What does it mean that a Bodhisattva is good at renouncing the use of false words to incite others for the sake of gain and offerings?' If a Bodhisattva sees a donor or someone who helps with donations, he never falsely says, 'So-and-so donor is giving me such-and-such things, and I am repaying his kindness with such-and-such things.' He also says, 'So-and-so is giving me those things because I uphold the precepts, am learned, and have few desires. I feel compassion and pity for them, so I accept their offerings.' This is called a Bodhisattva being good at renouncing the use of false words to incite others for the sake of gain and offerings.
The Buddha Speaks the Jewel Rain Sutra, Scroll
第九 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第十
唐天竺三藏達摩流支譯
「云何菩薩善能捨離惡求利養？善男子！菩薩不為利養故，身心行惡。身行惡者，為利養故，馳走來往而犯尸羅。心行惡者，悕求利養，若見餘人所得利養及同梵行者，興心損壞。是名菩薩舍離惡求利養。
「云何菩薩舍離非法利養？謂此菩薩不行矯詐，取于利養，不以斗秤而行欺誑，他所委信，終不侵損，不行矯詐。是名菩薩舍離非法利養。
「云何菩薩舍離不凈利養？謂此菩薩所得利養，若窣堵波、若法、若僧共有之物，或他不與亦不許可，雖得彼物必不受之。是名菩薩舍離不凈利養。
「云何菩薩不耽著利養？謂此菩薩得利養時，不攝為己物，不自稱富者，亦無積聚。時時施與沙門、婆羅門等，若施與父母及輔翼左右、親友眷屬，時時自用。雖自受用，亦無染著。菩薩不得利養之時，心不生苦亦無熱惱，若彼施主及助施者雖不惠施，菩薩于彼不起瞋心。若得如法利養及隨僧次，一切如來皆同許可，諸菩薩等無有呵責，諸天讚歎，同梵行者無有譏嫌，於此利益常能知足。
「善男子！菩薩成就此十種法，能得凈命。
「複次，善男子！菩薩成就十種法
【現代漢語翻譯】 現代漢語譯本 第九 大正藏第 16 冊 No. 0660 佛說寶雨經
佛說寶雨經卷第十
唐天竺三藏達摩流支譯
『什麼樣的菩薩能夠善於捨棄以惡行求取供養的行為呢？善男子！菩薩不會爲了供養的緣故，以身心去做惡事。身行惡事，就是爲了供養的緣故，奔走來往而違犯戒律（尸羅，śīla，意為戒律）。心行惡事，就是希望求得供養，如果看到其他人得到的供養，或者與自己一同修行的同伴得到的供養，就心生嫉妒想要破壞。這叫做菩薩捨棄以惡行求取供養的行為。
『什麼樣的菩薩能夠捨棄以非法手段獲得的供養呢？就是說這位菩薩不會使用欺騙、虛偽的手段來獲取供養，不會用不準確的斗、秤來進行欺騙，對於別人委託信任的東西，始終不會侵佔損害，不做欺騙虛偽的事情。這叫做菩薩捨棄以非法手段獲得的供養。
『什麼樣的菩薩能夠捨棄以不清凈手段獲得的供養呢？就是說這位菩薩所得到的供養，如果是佛塔（窣堵波，stūpa，意為佛塔）、佛法、僧團共有的東西，或者別人沒有給予也沒有允許的東西，即使得到了這些東西也一定不會接受。這叫做菩薩捨棄以不清凈手段獲得的供養。
『什麼樣的菩薩不會貪戀執著于供養呢？就是說這位菩薩得到供養的時候，不會把它們據爲己有，不自稱為富人，也沒有積蓄。時常佈施給沙門（śrāmaṇa，意為沙門）、婆羅門（brāhmaṇa，意為婆羅門）等人，如果佈施給父母以及輔佐自己的人、親友眷屬，也會時常自己使用。即使自己享用，也不會產生貪戀執著。菩薩沒有得到供養的時候，心中不會產生痛苦，也不會有煩惱，如果那些施主以及幫助佈施的人沒有給予佈施，菩薩也不會對他們生起嗔恨心。如果得到如法的供養以及按照僧團的次序所得的供養，一切如來都會認可，各位菩薩也不會有責備，諸天讚歎，一同修行的同伴也不會有譏諷嫌棄，對於這些利益常常能夠知足。
『善男子！菩薩成就這十種法，能夠得到清凈的生命。
『此外，善男子！菩薩成就十種法
【English Translation】 English version Ninth Taisho Tripitaka Volume 16, No. 0660 The Buddha Speaks the Precious Rain Sutra
The Buddha Speaks the Precious Rain Sutra, Volume 10
Translated by Dharma Ruchi, Tripiṭaka Master from India during the Tang Dynasty
『What kind of Bodhisattva is skilled at abandoning the pursuit of offerings through evil means? Good man! A Bodhisattva does not perform evil deeds with body and mind for the sake of offerings. Evil deeds of the body mean running around and violating precepts (śīla, meaning precepts) for the sake of offerings. Evil deeds of the mind mean hoping to obtain offerings, and if one sees the offerings received by others or by fellow practitioners, one becomes jealous and wants to destroy them. This is called a Bodhisattva abandoning the pursuit of offerings through evil means.』
『What kind of Bodhisattva abandons unlawful offerings? It means that this Bodhisattva does not engage in deception or fraud to obtain offerings, does not use inaccurate measures or scales to deceive, and never encroaches upon or damages what others have entrusted. One does not engage in deception or fraud. This is called a Bodhisattva abandoning unlawful offerings.』
『What kind of Bodhisattva abandons impure offerings? It means that the offerings received by this Bodhisattva, if they are shared property of stupas (stūpa, meaning pagoda), the Dharma, or the Sangha, or if they are not given or permitted by others, even if one obtains these things, one will certainly not accept them. This is called a Bodhisattva abandoning impure offerings.』
『What kind of Bodhisattva is not attached to offerings? It means that when this Bodhisattva receives offerings, they are not kept as one's own property, one does not call oneself rich, and there are no accumulations. One often gives to śrāmaṇas (meaning renunciants), brāhmaṇas (meaning Brahmins), and others. If one gives to parents, assistants, relatives, and family members, one also uses them oneself from time to time. Even when using them oneself, there is no attachment. When a Bodhisattva does not receive offerings, the mind does not generate suffering or distress. If those donors and those who help with donations do not give, the Bodhisattva does not generate anger towards them. If one receives lawful offerings and offerings according to the order of the Sangha, all Tathagatas will approve, all Bodhisattvas will not have criticism, the devas will praise, and fellow practitioners will not have ridicule or dislike. One is always content with these benefits.』
『Good man! A Bodhisattva who accomplishes these ten dharmas can obtain a pure life.』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas
，得心無厭倦。何等為十？一者、為諸有情故，雖久住生死而無厭倦；二者、為諸有情故，于生死苦而無厭倦；三者、于利益有情中而無厭倦；四者、諸所作事常為有情而無厭倦；五者、能令有情作善事業而無厭倦；六者、為聲聞乘補特伽羅宣說道法而無厭倦；七者、不于聲聞乘補特伽羅前現不信彼聲聞乘法；八者、攝受菩提分法而無厭倦；九者、圓滿菩提資糧而無厭倦；十者、于涅槃界不求現證，亦無趣向涅槃意樂。由此菩薩能隨順大菩提故、趣向大菩提故、親近大菩提故。善男子！菩薩成就此十種法，得心無厭倦。
「複次，善男子！菩薩成就十種法，能行一切如來教敕。何等為十？一者、修不放逸，舍諸放逸故；二者、得身善律儀，身不行惡故；三者、得語善律儀，語不行惡故；四者、得意善律儀，意不行惡故；五者、怖畏他世，能盡舍離諸不善法；六者、能說正理，離諸非理；七者、能善說法，訶責非法；八者、能得舍離譏嫌之業，于清凈業隨順修行；九者、于如來教中不說過患，能盡舍離諸煩惱毒；十者、于如來法效能隨順守護，防禦一切惡不善法。善男子！菩薩成就此十種法，能行一切如來教敕。
「複次，善男子！菩薩成就十種法，得面門微笑，永離顰蹙。何等為十？一者、得諸根明凈；
【現代漢語翻譯】 現代漢語譯本：
……從而內心沒有厭倦。什麼是這十種法呢？第一，爲了所有有情（sattva，眾生）的緣故，即使長久地停留在生死輪迴中也沒有厭倦；第二，爲了所有有情的緣故，對於生死輪迴的痛苦沒有厭倦；第三，在利益有情的過程中沒有厭倦；第四，所做的一切事情總是爲了有情而沒有厭倦；第五，能夠令有情修作善的事業而沒有厭倦；第六，爲了聲聞乘（Śrāvakayāna，小乘）的補特伽羅（pudgala，人）宣說佛法而沒有厭倦；第七，不在聲聞乘的補特伽羅面前顯現不相信他們聲聞乘的法；第八，攝受菩提分法（bodhipakṣa-dharma，趨向覺悟的法）而沒有厭倦；第九，圓滿菩提資糧（bodhi-saṃbhāra，成佛的資糧）而沒有厭倦；第十，對於涅槃界（nirvāṇa-dhātu，寂滅的境界）不尋求立即證得，也沒有趣向涅槃的意樂。由此菩薩能夠隨順大菩提（mahābodhi，偉大的覺悟）的緣故，趣向大菩提的緣故，親近大菩提的緣故。善男子！菩薩成就這十種法，得到內心沒有厭倦。
「再者，善男子！菩薩成就十種法，能夠奉行一切如來（Tathāgata，佛）的教敕。什麼是這十種法呢？第一，修不放逸，捨棄各種放逸的緣故；第二，得到身善律儀（śīla，戒律），身體不作惡的緣故；第三，得到語善律儀，語言不作惡的緣故；第四，得到意善律儀，意念不作惡的緣故；第五，怖畏他世（來世），能夠完全舍離各種不善法的緣故；第六，能夠說正理，遠離各種非理的緣故；第七，能夠善於說法，呵責非法；第八，能夠得到舍離譏嫌的行業，對於清凈的行業隨順修行；第九，在如來的教法中不說過失，能夠完全舍離各種煩惱毒；第十，對於如來的法效能夠隨順守護，防禦一切惡的不善法。善男子！菩薩成就這十種法，能夠奉行一切如來的教敕。
「再者，善男子！菩薩成就十種法，得到面容微笑，永遠遠離皺眉。什麼是這十種法呢？第一，得到諸根明凈； English version:
...and thus the mind has no weariness. What are these ten? First, for the sake of all sentient beings (sattva), there is no weariness even when dwelling in saṃsāra (生死輪迴, cycle of birth and death) for a long time; second, for the sake of all sentient beings, there is no weariness towards the suffering of saṃsāra; third, there is no weariness in benefiting sentient beings; fourth, all actions are always for the sake of sentient beings, and there is no weariness; fifth, one is able to cause sentient beings to perform good deeds without weariness; sixth, there is no weariness in expounding the Dharma (法, teachings) for the Śrāvakayāna (聲聞乘, Hearer Vehicle) pudgalas (補特伽羅, individuals); seventh, one does not display disbelief in their Śrāvakayāna Dharma in front of Śrāvakayāna pudgalas; eighth, there is no weariness in embracing the bodhipakṣa-dharmas (菩提分法, wings to enlightenment); ninth, there is no weariness in perfecting the bodhi-saṃbhāras (菩提資糧, accumulations for enlightenment); tenth, one does not seek immediate realization of the nirvāṇa-dhātu (涅槃界, realm of cessation), nor does one have the intention to incline towards nirvāṇa. Therefore, the Bodhisattva is able to accord with mahābodhi (大菩提, great enlightenment), approach mahābodhi, and draw near to mahābodhi. Good man! A Bodhisattva who accomplishes these ten dharmas attains a mind without weariness.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is able to practice all the instructions of the Tathāgata (如來, Thus-Gone One). What are these ten? First, cultivating non-negligence, abandoning all negligence; second, attaining good bodily discipline (śīla, 戒律, morality), the body does not engage in evil; third, attaining good verbal discipline, speech does not engage in evil; fourth, attaining good mental discipline, the mind does not engage in evil; fifth, fearing the next life, one is able to completely abandon all unwholesome dharmas; sixth, one is able to speak rightly, departing from all unreasonableness; seventh, one is able to skillfully expound the Dharma, rebuking what is not Dharma; eighth, one is able to abandon blameworthy actions, and diligently cultivate pure actions; ninth, one does not speak of faults in the Tathāgata's teachings, and is able to completely abandon all afflictive poisons; tenth, one is able to accord with and protect the nature of the Tathāgata's Dharma, defending against all evil and unwholesome dharmas. Good man! A Bodhisattva who accomplishes these ten dharmas is able to practice all the instructions of the Tathāgata.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas obtains a smiling face and is forever free from frowning. What are these ten? First, obtaining clarity of the senses;
【English Translation】 English version:
...and thus the mind has no weariness. What are these ten? First, for the sake of all sentient beings (sattva, 眾生), there is no weariness even when dwelling in saṃsāra (生死輪迴, cycle of birth and death) for a long time; second, for the sake of all sentient beings, there is no weariness towards the suffering of saṃsāra; third, there is no weariness in benefiting sentient beings; fourth, all actions are always for the sake of sentient beings, and there is no weariness; fifth, one is able to cause sentient beings to perform good deeds without weariness; sixth, there is no weariness in expounding the Dharma (法, teachings) for the Śrāvakayāna (聲聞乘, Hearer Vehicle) pudgalas (補特伽羅, individuals); seventh, one does not display disbelief in their Śrāvakayāna Dharma in front of Śrāvakayāna pudgalas; eighth, there is no weariness in embracing the bodhipakṣa-dharmas (菩提分法, wings to enlightenment); ninth, there is no weariness in perfecting the bodhi-saṃbhāras (菩提資糧, accumulations for enlightenment); tenth, one does not seek immediate realization of the nirvāṇa-dhātu (涅槃界, realm of cessation), nor does one have the intention to incline towards nirvāṇa. Therefore, the Bodhisattva is able to accord with mahābodhi (大菩提, great enlightenment), approach mahābodhi, and draw near to mahābodhi. Good man! A Bodhisattva who accomplishes these ten dharmas attains a mind without weariness.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is able to practice all the instructions of the Tathāgata (如來, Thus-Gone One). What are these ten? First, cultivating non-negligence, abandoning all negligence; second, attaining good bodily discipline (śīla, 戒律, morality), the body does not engage in evil; third, attaining good verbal discipline, speech does not engage in evil; fourth, attaining good mental discipline, the mind does not engage in evil; fifth, fearing the next life, one is able to completely abandon all unwholesome dharmas; sixth, one is able to speak rightly, departing from all unreasonableness; seventh, one is able to skillfully expound the Dharma, rebuking what is not Dharma; eighth, one is able to abandon blameworthy actions, and diligently cultivate pure actions; ninth, one does not speak of faults in the Tathāgata's teachings, and is able to completely abandon all afflictive poisons; tenth, one is able to accord with and protect the nature of the Tathāgata's Dharma, defending against all evil and unwholesome dharmas. Good man! A Bodhisattva who accomplishes these ten dharmas is able to practice all the instructions of the Tathāgata.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas obtains a smiling face and is forever free from frowning. What are these ten? First, obtaining clarity of the senses;
二者、得諸根遍凈；三者、得諸根不缺；四者、得諸根離垢；五者、得諸根白凈；六者、得永離損害；七者、得永離睡眠；八者、得永離纏縛；九者、得永離結恨；十者、得永離忿怒。善男子！菩薩成就此十種法，得面門微笑，永離顰蹙。」
止蓋菩薩白佛言：「世尊！如我解佛所說義趣，由諸根清凈故，諸菩薩得面門微笑；復由永離諸煩惱故，得無顰蹙。」
佛言：「善男子！如是，如是，如汝所說！
「複次，善男子！菩薩成就十種法，能得多聞。何等為十？一者、如實了知，如是貪火熾然生滅；二者、如實了知，如是瞋火熾然增盛；三者、如實了知，如是癡火惛亂增長；四者、如實了知，有為之法悉皆無常；五者、如實了知，如是諸行一切皆苦；六者、如實了知，如是世間並皆是空；七者、如實了知，如是一切諸行無我；八者、如實了知，如是愛著，皆名戲論；九者、如實了知，一切諸法因緣所生；十者、如實了知，涅槃寂靜。如是之義，非但言說，要以聞、思、修所成慧，方於此義如實了知。如是知已，悲心堅固，為諸有情發起精進。善男子！菩薩成就此十種法，能得多聞。
「複次，善男子！菩薩成就十種法，攝受正法。何等為十？一者、於後時、後分、后五十歲，正法將滅，時
【現代漢語翻譯】 現代漢語譯本： 『其次，獲得諸根完全清凈；其次，獲得諸根沒有殘缺；其次，獲得諸根遠離垢染；其次，獲得諸根潔白清凈；其次，獲得永遠脫離損害；其次，獲得永遠脫離睡眠；其次，獲得永遠脫離纏縛；其次，獲得永遠脫離結恨；其次，獲得永遠脫離忿怒。善男子！菩薩成就這十種法，就能得到面帶微笑，永遠脫離愁眉苦臉。』
止蓋菩薩（Zhigai Pusa）對佛說：『世尊！如我理解佛所說的意義，由於諸根清凈的緣故，諸位菩薩能夠面帶微笑；又由於永遠脫離各種煩惱的緣故，能夠沒有愁眉苦臉。』
佛說：『善男子！是這樣，是這樣，正如你所說！』
『再次，善男子！菩薩成就十種法，能夠獲得廣博的知識。哪十種呢？第一，如實了知，貪慾之火熾烈地生起和滅亡；第二，如實了知，嗔恚之火熾烈地增長和旺盛；第三，如實了知，愚癡之火昏昧混亂地增長；第四，如實了知，有為法（youwei fa）的一切都無常；第五，如實了知，一切諸行（zhuxing）都是苦；第六，如實了知，這個世間完全是空；第七，如實了知，一切諸行（zhuxing）都無我；第八，如實了知，各種愛著，都叫做戲論；第九，如實了知，一切諸法都是因緣所生；第十，如實了知，涅槃（Nirvana）是寂靜的。像這樣的意義，不僅僅是說說而已，要用通過聽聞、思考、修習所成就的智慧，才能對此意義如實了知。像這樣了知之後，悲憫之心更加堅定，爲了各種有情眾生髮起精進。善男子！菩薩成就這十種法，能夠獲得廣博的知識。
『再次，善男子！菩薩成就十種法，能夠攝受正法（zhengfa）。哪十種呢？第一，在後世、後分、后五十歲，正法（zhengfa）將要滅亡的時候，
【English Translation】 English version: 『Secondly, obtaining complete purity of all roots; thirdly, obtaining all roots without deficiency; fourthly, obtaining all roots free from defilement; fifthly, obtaining all roots white and pure; sixthly, obtaining eternal freedom from harm; seventhly, obtaining eternal freedom from sleep; eighthly, obtaining eternal freedom from entanglement; ninthly, obtaining eternal freedom from resentment; tenthly, obtaining eternal freedom from anger. Good man! A Bodhisattva who accomplishes these ten dharmas obtains a smiling face and is forever free from frowning.』
Zhigai Bodhisattva (Zhigai Pusa) said to the Buddha: 『World Honored One! As I understand the meaning of what the Buddha has said, because of the purity of the roots, the Bodhisattvas obtain a smiling face; and because of eternally being free from all afflictions, they are free from frowning.』
The Buddha said: 『Good man! It is so, it is so, as you have said!』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can obtain extensive learning. What are the ten? First, truly knowing that the fire of greed arises and ceases intensely; second, truly knowing that the fire of anger increases and intensifies fiercely; third, truly knowing that the fire of ignorance increases in a confused and disordered manner; fourth, truly knowing that all conditioned dharmas (youwei fa) are impermanent; fifth, truly knowing that all activities (zhuxing) are suffering; sixth, truly knowing that this world is entirely empty; seventh, truly knowing that all activities (zhuxing) are without self; eighth, truly knowing that all attachments are called playfulness; ninth, truly knowing that all dharmas arise from causes and conditions; tenth, truly knowing that Nirvana (Nirvana) is quiescent. Such meanings are not just words; one must use the wisdom attained through hearing, thinking, and cultivation to truly understand these meanings. Having understood in this way, the heart of compassion becomes firm, and one initiates diligence for all sentient beings. Good man! A Bodhisattva who accomplishes these ten dharmas can obtain extensive learning.』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can embrace the True Dharma (zhengfa). What are the ten? First, in the later age, later period, the last fifty years, when the True Dharma (zhengfa) is about to perish,
分轉減，諸有情類不能修持，住非道中，智燈已滅，無能說者。此時若有能于廣大素怛纜中，有大利益，有大威德，生諸善法如有情母，受持讀誦，種種承事，恭敬供養。二者、展轉為他宣說開示。三者、能于修學如是廣大經典補特伽羅所，生於凈信，歡喜踴躍，攝受于彼。四者、聽聞正法，無所悕望。五者、於此法師起導師想。六者、能于正法起甘露想。七者、能于正法起仙藥想。八者、于其正法起良藥想。九者、專求正法，不顧身命。十者、悕求正法，起修行想。善男子！菩薩成就此十種法，能攝受正法。
「複次，善男子！有十種法，菩薩成就為法王子。何等為十？一者、具諸相莊嚴；二者、身得隨好；三者、諸根具足，皆悉圓滿；四者、於一切如來所行之處，隨順修行；五者、於一切如來所得聖道，隨順得之；六者、於一切如來所有覺悟，隨順悟之；七者、能得除滅世間苦惱；八者、善學一切聖者所行；九者、得善修習梵行；十者、能住一切智城，是諸如來所住之處。善男子！菩薩成就此十種法，為法王子。
「複次，善男子！菩薩成就十種法，得釋、梵、護世之所承奉。何等為十？一者、能于菩提而不退轉；二者、一切諸魔所不能動；三者、于佛法中而無退失；四者、隨順能入諸真實相；五者
【現代漢語翻譯】 現代漢語譯本：分轉減（指佛法衰微），所有眾生都不能修行，住在邪道中，智慧之燈已經熄滅，沒有人能夠說法。此時如果有人能夠對於廣大的素怛纜（Sutras，經）中，有很大的利益，有很大的威德，生出各種善法如同對待自己的母親一樣，受持讀誦，用各種方式承事，恭敬供養。第二，輾轉為他人宣說開示。第三，能夠對於修學這樣廣大經典的補特伽羅（Pudgala，人）產生清凈的信心，歡喜踴躍，攝受他們。第四，聽聞正法，沒有其他的期望。第五，對於這位法師生起如同導師一樣的想法。第六，能夠對於正法產生甘露一樣的想法。第七，能夠對於正法產生仙藥一樣的想法。第八，對於正法產生良藥一樣的想法。第九，專心尋求正法，不顧惜自己的身命。第十，希望尋求正法，生起修行的想法。善男子！菩薩成就這十種法，就能夠攝受正法。 「再次，善男子！有十種法，菩薩成就了就成為法王子。哪十種呢？第一，具有各種相的莊嚴；第二，身體得到各種隨好的特徵；第三，各種根（指眼、耳、鼻、舌、身、意）都具足，都圓滿；第四，對於一切如來所行之處，隨順修行；第五，對於一切如來所得到的聖道，隨順得到它；第六，對於一切如來所有的覺悟，隨順覺悟它；第七，能夠除滅世間的苦惱；第八，善於學習一切聖者所行；第九，得到善於修習梵行；第十，能夠安住於一切智城，這是諸位如來所居住的地方。善男子！菩薩成就這十種法，就成為法王子。 「再次，善男子！菩薩成就十種法，得到釋（釋迦提桓因，Śakra Devānām Indra）、梵（梵天，Brahmā）、護世（Lokapāla）的承奉。哪十種呢？第一，能夠對於菩提而不退轉；第二，一切諸魔都不能動搖他；第三，在佛法中而沒有退失；第四，隨順能夠進入各種真實相；第五
【English Translation】 English version: When division and decline (referring to the decline of Dharma) occur, all sentient beings are unable to practice, dwelling in wrong paths, the lamp of wisdom extinguished, and no one able to speak the Dharma. At this time, if someone can, regarding the vast Sutras (Sutras), have great benefit, have great power and virtue, generate all good dharmas as if treating one's own mother, uphold, recite, serve in various ways, respectfully make offerings. Second, propagate and explain to others. Third, be able to generate pure faith, joy, and elation towards the Pudgalas (Pudgala, person) who study such vast scriptures, and embrace them. Fourth, listen to the true Dharma without any other expectations. Fifth, regard this Dharma master as a guide. Sixth, be able to regard the true Dharma as nectar. Seventh, be able to regard the true Dharma as an elixir. Eighth, regard the true Dharma as good medicine. Ninth, wholeheartedly seek the true Dharma, disregarding one's own life. Tenth, hope to seek the true Dharma, generating the thought of practice. Good man! A Bodhisattva who accomplishes these ten dharmas can embrace the true Dharma. 『Furthermore, good man! There are ten dharmas that, when a Bodhisattva accomplishes them, they become a Dharma Prince. What are the ten? First, possessing the adornment of various marks; second, the body obtains various minor marks; third, all the roots (referring to eyes, ears, nose, tongue, body, and mind) are complete and perfect; fourth, regarding all the places where the Tathagatas go, practice accordingly; fifth, regarding the sacred path obtained by all the Tathagatas, attain it accordingly; sixth, regarding all the enlightenment of all the Tathagatas, awaken to it accordingly; seventh, be able to eliminate the suffering of the world; eighth, be skilled in learning all that the sages practice; ninth, obtain skillful practice of pure conduct; tenth, be able to dwell in the city of all wisdom, which is the place where all the Tathagatas dwell. Good man! A Bodhisattva who accomplishes these ten dharmas becomes a Dharma Prince.』 『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas receives the service of Śakra Devānām Indra (Śakra), Brahmā (Brahmā), and the Lokapālas (Lokapāla). What are the ten? First, be able to not regress from Bodhi; second, not be moved by all the demons; third, not lose ground in the Buddha Dharma; fourth, be able to enter into all true aspects accordingly; fifth,
、隨順通達一切諸法悉皆平等；六者、能於一切佛法之中，不藉他緣而能信解；七者、得善證智；八者、成就不共一切聲聞、辟支佛法；九者、能超過彼一切世間；十者、證無生法忍。善男子！菩薩成就此十種法，得釋、梵、護世之所承奉。
「複次，善男子！菩薩成就十種法，能知有情意樂、隨眠。何等為十？一者、如實了知一切有情貪心意樂；二者、如實了知一切有情瞋心意樂；三者、如實了知一切有情癡心意樂；四者、如實了知一切有情上品意樂；五者、如實了知一切有情中品意樂；六者、如實了知一切有情下品意樂；七者、如實了知一切有情諸善意樂；八者、如實了知一切有情堅固意樂；九者、如實了知一切有情常起隨眠；十者、如實了知一切有情暴惡隨眠。善男子！菩薩成就此十種法，能知有情意樂、隨眠。
「複次，善男子！菩薩成就十種法，能得成熟有情善巧。何等為十？一者、若諸有情應以如來色相而得度者，即現如來色相；二者、應以菩薩色相而得度者，即現菩薩色相；三者、應以緣覺色相而得度者，即現緣覺色相；四者、應以聲聞色相而得度者，即現聲聞色相；五者、應以帝釋色相而得度者，即現帝釋色相；六者、應以魔王色相而得度者，即現魔王色相；七者、應以梵天色相而得度
【現代漢語翻譯】 現代漢語譯本 『善男子！菩薩成就這十種法，能夠隨順通達一切諸法，明白一切都是平等的；六是，能夠在一切佛法之中，不依靠其他因緣就能相信和理解；七是，得到善巧的證悟智慧；八是，成就不同於一切聲聞（Śrāvaka，聽聞佛法而悟道者）、辟支佛（Pratyekabuddha，無師自悟者）的佛法；九是，能夠超越那一切世間；十是，證得無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的真理的深刻領悟）。善男子！菩薩成就這十種法，能夠得到釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、護世（Lokapāla，守護世界的諸天）的承奉。』
『再者，善男子！菩薩成就十種法，能夠知曉有情（Sattva，眾生）的意樂（Āśaya，意願、傾向）、隨眠（Anuśaya，煩惱的潛在傾向）。是哪十種呢？一是，如實了知一切有情的貪心意樂；二是，如實了知一切有情的瞋心意樂；三是，如實了知一切有情的癡心意樂；四是，如實了知一切有情上品意樂；五是，如實了知一切有情中品意樂；六是，如實了知一切有情下品意樂；七是，如實了知一切有情諸善意樂；八是，如實了知一切有情堅固意樂；九是，如實了知一切有情常起隨眠；十是，如實了知一切有情暴惡隨眠。善男子！菩薩成就這十種法，能夠知曉有情的意樂、隨眠。』
『再者，善男子！菩薩成就十種法，能夠得到成熟有情的善巧。是哪十種呢？一是，如果諸有情應該以如來（Tathāgata，佛）的色相而得度，就示現如來的色相；二是，應該以菩薩（Bodhisattva，立志成佛的修行者）的色相而得度，就示現菩薩的色相；三是，應該以緣覺的色相而得度，就示現緣覺的色相；四是，應該以聲聞的色相而得度，就示現聲聞的色相；五是，應該以帝釋的色相而得度，就示現帝釋的色相；六是，應該以魔王（Māra，障礙修行的惡神）的色相而得度，就示現魔王的色相；七是，應該以梵天的色相而得度
【English Translation】 English version 『Good man! A Bodhisattva who accomplishes these ten dharmas will be in accordance with and understand all dharmas, realizing that all are equal; sixth, within all Buddha-dharmas, one can believe and understand without relying on other conditions; seventh, one obtains skillful wisdom of realization; eighth, one accomplishes Buddha-dharmas that are not shared by all Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas); ninth, one can transcend all those worlds; tenth, one attains Anutpattika-dharma-kṣānti (the patience towards the unoriginated nature of reality). Good man! A Bodhisattva who accomplishes these ten dharmas will be attended to by Śakra (Lord Indra), Brahmā (the creator god), and the Lokapālas (world protectors).』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can know the inclinations and latent tendencies of sentient beings (Sattvas). What are the ten? First, truly knowing the inclinations of greed in all sentient beings; second, truly knowing the inclinations of hatred in all sentient beings; third, truly knowing the inclinations of delusion in all sentient beings; fourth, truly knowing the superior inclinations in all sentient beings; fifth, truly knowing the middling inclinations in all sentient beings; sixth, truly knowing the inferior inclinations in all sentient beings; seventh, truly knowing the virtuous inclinations in all sentient beings; eighth, truly knowing the steadfast inclinations in all sentient beings; ninth, truly knowing the constantly arising latent tendencies in all sentient beings; tenth, truly knowing the violent and wicked latent tendencies in all sentient beings. Good man! A Bodhisattva who accomplishes these ten dharmas can know the inclinations and latent tendencies of sentient beings.』
『Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can skillfully mature sentient beings. What are the ten? First, if sentient beings should be liberated by the form of a Tathāgata (Buddha), then one manifests the form of a Tathāgata; second, if they should be liberated by the form of a Bodhisattva, then one manifests the form of a Bodhisattva; third, if they should be liberated by the form of a Pratyekabuddha, then one manifests the form of a Pratyekabuddha; fourth, if they should be liberated by the form of a Śrāvaka, then one manifests the form of a Śrāvaka; fifth, if they should be liberated by the form of Śakra, then one manifests the form of Śakra; sixth, if they should be liberated by the form of Māra (demon), then one manifests the form of Māra; seventh, if they should be liberated by the form of Brahmā
者，即現梵天色相；八者、應以婆羅門色相而得度者，即現婆羅門色相；九者、應以剎帝利色相而得度者，即現剎帝利色相；十者、應以居士色相而得度者，即現居士色相。善男子！若諸有情應以如是色相方便得調伏者，菩薩為彼示現種種色相方便而調伏之。善男子！菩薩成就此十種法，能得成熟有情善巧。
「複次，善男子！菩薩成就十種法，得隨順住。何等為十？一者、質直心；二者、柔軟心；三者、不邪曲心；四者、無損害心；五者、無垢心；六者、清凈心；七者、無堅硬心；八者、無粗惡言；九者、能常忍辱；十者、具足隨順。善男子！菩薩成就此十種法，得隨順住。
「複次，善男子！菩薩成就十種法，得安樂住。何等為十？一者、能得正見具足清凈；二者、得戒具足；三者、軌則清凈；四者、得順所行境；五者、無所染著；六者、成就悲愍；七者、能常憂念；八者、能得同類；九者、能發起一乘；十者、不事余師。善男子！菩薩成就此十種法，得安樂住。
「複次，善男子！菩薩成就十種法，得攝事善巧。何等為十？一者、為攝有情，修利益施；二者、為攝有情，修安樂施；三者、為攝有情，修無盡施；四者、為攝有情，言說利益；五者、為攝有情，修言說義；六者、為攝有情，修言
【現代漢語翻譯】 現代漢語譯本：若有人應該以梵天（Brahmā，印度教的創造之神）的形象才能得度的，菩薩就示現梵天的形象；若有人應該以婆羅門（Brāhmana，印度教祭司）的形象才能得度的，菩薩就示現婆羅門的形象；若有人應該以剎帝利（Kshatriya，古印度武士階層）的形象才能得度的，菩薩就示現剎帝利的形象；若有人應該以居士（householder，在家信徒）的形象才能得度的，菩薩就示現居士的形象。善男子！如果眾生應該以這樣的形象才能方便地被調伏，菩薩就為他們示現種種形象，方便地調伏他們。善男子！菩薩成就這十種法，就能善巧地成熟眾生。
『再者，善男子！菩薩成就十種法，就能隨順而住。是哪十種呢？一是質直心；二是柔軟心；三是不邪曲心；四是無損害心；五是無垢心；六是清凈心；七是無堅硬心；八是無粗惡言；九是能常忍辱；十是具足隨順。善男子！菩薩成就這十種法，就能隨順而住。』
『再者，善男子！菩薩成就十種法，就能安樂而住。是哪十種呢？一是能得正見具足清凈；二是得戒具足；三是軌則清凈；四是得順所行境；五是無所染著；六是成就悲愍；七是能常憂念；八是能得同類；九是能發起一乘（Ekayāna，唯一乘，指成佛之道）；十是不事余師。善男子！菩薩成就這十種法，就能安樂而住。』
『再者，善男子！菩薩成就十種法，就能善巧地攝受（Sangraha，團結，聚集）事物。是哪十種呢？一是為攝受眾生，修利益施；二是為攝受眾生，修安樂施；三是為攝受眾生，修無盡施；四是為攝受眾生，言說利益；五是為攝受眾生，修言說義；六是為攝受眾生，修言
【English Translation】 English version: If there are those who should be liberated by appearing as Brahmā (the creator god in Hinduism), the Bodhisattva appears as Brahmā; if there are those who should be liberated by appearing as a Brāhmana (a Hindu priest), the Bodhisattva appears as a Brāhmana; if there are those who should be liberated by appearing as a Kshatriya (the warrior class in ancient India), the Bodhisattva appears as a Kshatriya; if there are those who should be liberated by appearing as a householder, the Bodhisattva appears as a householder. Good man! If sentient beings should be conveniently tamed by such appearances, the Bodhisattva shows them various appearances to conveniently tame them. Good man! The Bodhisattva, accomplishing these ten dharmas, can skillfully mature sentient beings.
'Furthermore, good man! The Bodhisattva, accomplishing ten dharmas, can abide in accordance. What are the ten? First, a straightforward mind; second, a gentle mind; third, a non-deceitful mind; fourth, a harmless mind; fifth, a stainless mind; sixth, a pure mind; seventh, a non-rigid mind; eighth, no coarse or evil speech; ninth, being constantly patient; tenth, being fully compliant. Good man! The Bodhisattva, accomplishing these ten dharmas, can abide in accordance.'
'Furthermore, good man! The Bodhisattva, accomplishing ten dharmas, can abide in peace and joy. What are the ten? First, being able to obtain right view, complete with purity; second, obtaining complete precepts; third, pure conduct; fourth, obtaining suitable realms of activity; fifth, being without attachment; sixth, accomplishing compassion; seventh, being constantly mindful; eighth, being able to obtain those of the same kind; ninth, being able to initiate the One Vehicle (Ekayāna, the One Vehicle, referring to the path to Buddhahood); tenth, not serving other teachers. Good man! The Bodhisattva, accomplishing these ten dharmas, can abide in peace and joy.'
'Furthermore, good man! The Bodhisattva, accomplishing ten dharmas, can skillfully gather (Sangraha, to unite, to gather) things. What are the ten? First, to gather sentient beings, practicing beneficial giving; second, to gather sentient beings, practicing peaceful giving; third, to gather sentient beings, practicing inexhaustible giving; fourth, to gather sentient beings, speaking beneficial words; fifth, to gather sentient beings, cultivating the meaning of speech; sixth, to gather sentient beings, cultivating speech'
說法；七者、為攝有情，示言說理；八者、為攝有情，以善利益；九者、為攝有情，同飲食等，饒益彼故；十者、為攝有情，同於活命資具等事，饒益彼故。善男子！法利益者，所謂法施；安樂施者，所謂財施；無盡施者，謂常宣說道路示人；言說利益者，謂說善根；言說義者，謂說真實；言說法者，謂順如來教演說之法；言說理者，謂不壞實義；善利益者，謂令眾生除滅不善，置於善處；同飲食等，饒益彼者，謂同受用種種飲食、衣服等事；同於活命資具等事，饒益彼者，謂同受用金銀、末尼、真珠、璧玉、吠琉璃寶、螺貝、珊瑚、象馬車乘如是等事。善男子！菩薩成就此十種法，得攝事善巧。
「複次，善男子！菩薩成就十種法，能得端嚴。何等為十？一、能得寂靜威儀；二、能得無矯詐威儀；三、能得清凈威儀；四、能令見者之所愛樂；五、能令見者諸惡止息，心意寂靜；六、能令見者無有厭足；七、能令見者心意悅樂；八、能令見者心無掛礙；九、能令見者所愿滿足；十、能令見者心生凈信。善男子！菩薩成就此十種法，能得端嚴。
「複次，善男子！菩薩成就十種法，為所依止。何等為十？一者、能守護他，以諸有情怖煩惱故；二者、能得出離，以生死曠野多飢渴故；三者、善能拔濟，謂令有
【現代漢語翻譯】 現代漢語譯本： 『說法』是指爲了攝受有情眾生，而宣說佛法真理；『七者、為攝有情，示言說理』是指爲了攝受有情眾生，開示言語和道理；『八者、為攝有情，以善利益』是指爲了攝受有情眾生，給予善良的利益；『九者、為攝有情，同飲食等，饒益彼故』是指爲了攝受有情眾生，在飲食等方面與他們相同，從而饒益他們；『十者、為攝有情，同於活命資具等事，饒益彼故』是指爲了攝受有情眾生，在生活必需品等方面與他們相同，從而饒益他們。善男子！法利益是指法施（Dharma-dāna，以佛法教導他人）；安樂施是指財施（dhana-dāna，以財物佈施他人）；無盡施是指經常宣說道路指示他人；言說利益是指宣說善根；言說義是指宣說真實；言說法是指順應如來的教導演說佛法；言說理是指不破壞真實義；善利益是指令眾生去除不善，安置於善良之處；同飲食等，饒益彼者，是指共同受用各種飲食、衣服等事物；同於活命資具等事，饒益彼者，是指共同受用金銀、末尼（maṇi，寶珠）、真珠（pearl，珍珠）、璧玉（jade，玉璧）、吠琉璃寶（vaiḍūrya，青金石）、螺貝（shell，貝殼）、珊瑚（coral，珊瑚）、象馬車乘等事物。善男子！菩薩成就這十種法，就能得到攝事善巧。
『複次，善男子！菩薩成就十種法，能得端嚴。何等為十？』菩薩成就十種法，能夠獲得端正莊嚴的相貌。是哪十種呢？一、能夠獲得寂靜的威儀；二、能夠獲得沒有虛假欺詐的威儀；三、能夠獲得清凈的威儀；四、能夠令見到的人心生愛樂；五、能夠令見到的人停止各種惡行，內心寂靜；六、能夠令見到的人沒有厭倦滿足；七、能夠令見到的人內心喜悅快樂；八、能夠令見到的人內心沒有牽掛障礙；九、能夠令見到的人所愿滿足；十、能夠令見到的人內心生起清凈的信心。善男子！菩薩成就這十種法，能夠獲得端正莊嚴的相貌。
『複次，善男子！菩薩成就十種法，為所依止。何等為十？』菩薩成就十種法，成為眾生所依賴的依靠。是哪十種呢？一者、能夠守護他人，因為各種有情眾生被煩惱所怖畏；二者、能夠得出離，因為生死輪迴的曠野中充滿飢渴；三者、善於救拔，就是令有
【English Translation】 English version: 'Speaking Dharma' means expounding the truth of the Buddha's teachings in order to gather and benefit sentient beings; 'Seventh, to gather sentient beings, showing speech and reason' means to reveal language and reason in order to gather sentient beings; 'Eighth, to gather sentient beings, with good benefits' means to give good benefits in order to gather sentient beings; 'Ninth, to gather sentient beings, sharing food and drink, benefiting them' means to be the same as them in terms of food and drink in order to gather sentient beings, thereby benefiting them; 'Tenth, to gather sentient beings, sharing the necessities of life, benefiting them' means to be the same as them in terms of the necessities of life in order to gather sentient beings, thereby benefiting them. Good man! Dharma benefit refers to Dharma-dāna (teaching others with the Dharma); the giving of peace and happiness refers to dhana-dāna (giving to others with wealth); endless giving refers to constantly speaking of the path and showing it to others; the benefit of speech refers to speaking of good roots; the meaning of speech refers to speaking the truth; speaking of the Dharma refers to expounding the Dharma in accordance with the teachings of the Tathagata (如來，Tathāgata); speaking of reason refers to not destroying the true meaning; good benefits refers to causing sentient beings to remove unwholesome things and place them in wholesome places; sharing food and drink, benefiting them, refers to sharing various foods, clothing, and other things; sharing the necessities of life, benefiting them, refers to sharing gold, silver, maṇi (寶珠，jewels), pearls (珍珠，pearls), jade (玉璧，jade), vaiḍūrya (青金石，lapis lazuli), shells (貝殼，shells), coral (珊瑚，coral), elephants, horses, carriages, and other such things. Good man! A Bodhisattva who accomplishes these ten dharmas obtains skill in gathering things.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can obtain a dignified appearance. What are the ten?' A Bodhisattva who accomplishes ten dharmas can obtain a dignified and adorned appearance. What are these ten? First, being able to obtain a serene demeanor; second, being able to obtain a demeanor without hypocrisy or deceit; third, being able to obtain a pure demeanor; fourth, being able to cause those who see them to feel love and joy; fifth, being able to cause those who see them to stop all evil deeds and have a peaceful mind; sixth, being able to cause those who see them to never be tired of seeing them; seventh, being able to cause those who see them to have a joyful and happy mind; eighth, being able to cause those who see them to have no worries or obstacles in their minds; ninth, being able to cause those who see them to have their wishes fulfilled; tenth, being able to cause those who see them to have pure faith in their minds. Good man! A Bodhisattva who accomplishes these ten dharmas can obtain a dignified and adorned appearance.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is a refuge. What are the ten?' A Bodhisattva who accomplishes ten dharmas becomes a refuge for sentient beings to rely on. What are these ten? First, being able to protect others, because various sentient beings are frightened by afflictions; second, being able to attain liberation, because the wilderness of samsara (生死輪迴) is full of hunger and thirst; third, being skilled at rescuing, that is, causing those who are
情出生死海故；四者、能作眷屬，以諸有情多煢獨故；五者、為大醫師，以能對除煩惱病故；六者、能作依怙，以諸有情無依恃故；七者、能作依止，以諸有情無依處故；八者、能作歸依，以諸有情無依託故；九者、能為智燈，以諸有情住無明故；十者、能作歸趣，以諸有情無趣向故。善男子！菩薩成就此十種法，得為所依。
「複次，善男子！菩薩成就十種法，如大藥樹。何等為十？善男子！如大藥樹，能令有情皆得受用。一者、受用其根；二者、受用其莖；三者、受用其枝；四者、受用其葉；五者、受用其花；六者、受用其果；七者、見時受用其色；八者、嗅時受用其香；九者、嘗時受用其味；十者、摩時受用其觸。善男子！菩薩如是從初發心乃至成佛，能施彼彼一切有情諸煩惱病種種法藥，令得受用，或受用菩薩施波羅蜜多、或受用菩薩戒波羅蜜多、或受用菩薩忍波羅蜜多、或受用菩薩精進波羅蜜多、或受用菩薩靜慮波羅蜜多、或受用菩薩般若波羅蜜多、或見菩薩身而得勝利、或聞菩薩名而得勝利、或味菩薩功德而得勝利、或復供養菩薩而得勝利。善男子！菩薩成就此十種法，如大藥樹。
「複次，善男子！菩薩成就十種法，能勤修福德。何等為十？一者、於三寶中，隨力供養；二者、于諸有情病
【現代漢語翻譯】 現代漢語譯本： 『情出生死海故』：因為有情眾生沉溺於生死輪迴的苦海之中； 『四者、能作眷屬，以諸有情多煢獨故』：第四，菩薩能成為眾生的眷屬，因為許多眾生孤獨無依； 『五者、為大醫師，以能對除煩惱病故』：第五，菩薩能成為偉大的醫生，因為他能對治和消除眾生的煩惱疾病； 『六者、能作依怙，以諸有情無依恃故』：第六，菩薩能成為眾生的依靠和庇護，因為眾生沒有可以依賴的人； 『七者、能作依止，以諸有情無依處故』：第七，菩薩能成為眾生的依止，因為眾生沒有可以依靠的地方； 『八者、能作歸依，以諸有情無依託故』：第八，菩薩能成為眾生的歸依，因為眾生沒有可以依託的對象； 『九者、能為智燈，以諸有情住無明故』：第九，菩薩能成為智慧的明燈，因為眾生處在無明的黑暗之中； 『十者、能作歸趣，以諸有情無趣向故』：第十，菩薩能成為眾生的歸宿，因為眾生沒有明確的方向。 『善男子！菩薩成就此十種法，得為所依。』：善男子！菩薩成就這十種功德，才能成為眾生所依賴的對象。
『複次，善男子！菩薩成就十種法，如大藥樹。何等為十？善男子！如大藥樹，能令有情皆得受用。』：再者，善男子！菩薩成就十種功德，就像一棵大藥樹。是哪十種呢？善男子！就像大藥樹一樣，能讓眾生都能得到利益和受用。 『一者、受用其根；二者、受用其莖；三者、受用其枝；四者、受用其葉；五者、受用其花；六者、受用其果；七者、見時受用其色；八者、嗅時受用其香；九者、嘗時受用其味；十者、摩時受用其觸。』：第一，眾生可以受用它的根；第二，眾生可以受用它的莖；第三，眾生可以受用它的枝；第四，眾生可以受用它的葉；第五，眾生可以受用它的花；第六，眾生可以受用它的果；第七，看到它的時候可以受用它的顏色；第八，聞到它的時候可以受用它的香氣；第九，嚐到它的時候可以受用它的味道；第十，觸控它的時候可以受用它的觸感。 『善男子！菩薩如是從初發心乃至成佛，能施彼彼一切有情諸煩惱病種種法藥，令得受用，或受用菩薩施波羅蜜多（Dāna pāramitā，佈施波羅蜜）、或受用菩薩戒波羅蜜多（Śīla pāramitā，持戒波羅蜜）、或受用菩薩忍波羅蜜多（Kṣānti pāramitā，忍辱波羅蜜）、或受用菩薩精進波羅蜜多（Vīrya pāramitā，精進波羅蜜）、或受用菩薩靜慮波羅蜜多（Dhyāna pāramitā，禪定波羅蜜）、或受用菩薩般若波羅蜜多（Prajñā pāramitā，智慧波羅蜜）、或見菩薩身而得勝利、或聞菩薩名而得勝利、或味菩薩功德而得勝利、或復供養菩薩而得勝利。』：善男子！菩薩從最初發菩提心直到成佛，能給予一切眾生各種對治煩惱疾病的法藥，使他們得到受用，或者受用菩薩的佈施波羅蜜，或者受用菩薩的持戒波羅蜜，或者受用菩薩的忍辱波羅蜜，或者受用菩薩的精進波羅蜜，或者受用菩薩的禪定波羅蜜，或者受用菩薩的智慧波羅蜜，或者見到菩薩的身相而得到利益，或者聽到菩薩的名號而得到利益，或者體驗菩薩的功德而得到利益，或者供養菩薩而得到利益。 『善男子！菩薩成就此十種法，如大藥樹。』：善男子！菩薩成就這十種功德，就像一棵大藥樹。
『複次，善男子！菩薩成就十種法，能勤修福德。何等為十？』：再者，善男子！菩薩成就十種功德，能夠勤奮地修集福德。是哪十種呢？ 『一者、於三寶中，隨力供養；二者、于諸有情病』：第一，在三寶（佛、法、僧）中，隨自己的能力進行供養；第二，對於生病的眾生
【English Translation】 English version: 'Because sentient beings are born in the sea of birth and death': Because sentient beings are drowning in the suffering sea of the cycle of birth and death; 'Fourth, being able to act as relatives, because many sentient beings are lonely': Fourth, the Bodhisattva can become the relatives of sentient beings, because many sentient beings are lonely and without support; 'Fifth, being a great physician, because one can counteract and eliminate the diseases of afflictions': Fifth, the Bodhisattva can become a great physician, because he can counteract and eliminate the diseases of afflictions of sentient beings; 'Sixth, being able to act as a refuge, because sentient beings have no one to rely on': Sixth, the Bodhisattva can become the refuge and protection of sentient beings, because sentient beings have no one to rely on; 'Seventh, being able to act as a support, because sentient beings have no place to rely on': Seventh, the Bodhisattva can become the support of sentient beings, because sentient beings have no place to rely on; 'Eighth, being able to act as a refuge, because sentient beings have no one to entrust themselves to': Eighth, the Bodhisattva can become the refuge of sentient beings, because sentient beings have no one to entrust themselves to; 'Ninth, being able to be a lamp of wisdom, because sentient beings dwell in ignorance': Ninth, the Bodhisattva can become a lamp of wisdom, because sentient beings dwell in the darkness of ignorance; 'Tenth, being able to act as a destination, because sentient beings have no direction': Tenth, the Bodhisattva can become the destination of sentient beings, because sentient beings have no clear direction. 'Good man! A Bodhisattva who accomplishes these ten dharmas can become a refuge.': Good man! A Bodhisattva who accomplishes these ten merits can become the object of reliance for sentient beings.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas is like a great medicinal tree. What are the ten? Good man! Like a great medicinal tree, it can allow all sentient beings to benefit and receive use.': Furthermore, good man! A Bodhisattva who accomplishes ten merits is like a great medicinal tree. What are these ten? Good man! Just like a great medicinal tree, it can allow all sentient beings to benefit and receive use. 'First, using its roots; second, using its stems; third, using its branches; fourth, using its leaves; fifth, using its flowers; sixth, using its fruits; seventh, using its color when seeing it; eighth, using its fragrance when smelling it; ninth, using its taste when tasting it; tenth, using its touch when touching it.': First, sentient beings can use its roots; second, sentient beings can use its stems; third, sentient beings can use its branches; fourth, sentient beings can use its leaves; fifth, sentient beings can use its flowers; sixth, sentient beings can use its fruits; seventh, when seeing it, they can use its color; eighth, when smelling it, they can use its fragrance; ninth, when tasting it, they can use its taste; tenth, when touching it, they can use its touch. 'Good man! From the initial arising of the aspiration for enlightenment until becoming a Buddha, the Bodhisattva can give all sentient beings various Dharma medicines to cure their afflictions and diseases, allowing them to benefit, either by benefiting from the Bodhisattva's Dāna pāramitā (Perfection of Giving), or by benefiting from the Bodhisattva's Śīla pāramitā (Perfection of Morality), or by benefiting from the Bodhisattva's Kṣānti pāramitā (Perfection of Patience), or by benefiting from the Bodhisattva's Vīrya pāramitā (Perfection of Diligence), or by benefiting from the Bodhisattva's Dhyāna pāramitā (Perfection of Meditation), or by benefiting from the Bodhisattva's Prajñā pāramitā (Perfection of Wisdom), or by gaining benefits from seeing the Bodhisattva's body, or by gaining benefits from hearing the Bodhisattva's name, or by experiencing the Bodhisattva's merits, or by making offerings to the Bodhisattva.': Good man! From the initial arising of Bodhicitta (aspiration for enlightenment) until becoming a Buddha, the Bodhisattva can give all sentient beings various Dharma medicines to cure their afflictions and diseases, allowing them to benefit, either by benefiting from the Bodhisattva's Dāna pāramitā, or by benefiting from the Bodhisattva's Śīla pāramitā, or by benefiting from the Bodhisattva's Kṣānti pāramitā, or by benefiting from the Bodhisattva's Vīrya pāramitā, or by benefiting from the Bodhisattva's Dhyāna pāramitā, or by benefiting from the Bodhisattva's Prajñā pāramitā, or by gaining benefits from seeing the Bodhisattva's body, or by gaining benefits from hearing the Bodhisattva's name, or by experiencing the Bodhisattva's merits, or by making offerings to the Bodhisattva. 'Good man! A Bodhisattva who accomplishes these ten dharmas is like a great medicinal tree.': Good man! A Bodhisattva who accomplishes these ten merits is like a great medicinal tree.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas can diligently cultivate merits. What are the ten?': Furthermore, good man! A Bodhisattva who accomplishes ten merits can diligently cultivate merits. What are these ten? 'First, making offerings to the Triple Gem according to one's ability; second, to sentient beings who are sick': First, making offerings to the Triple Gem (Buddha, Dharma, Sangha) according to one's ability; second, to sentient beings who are sick
患之者，能施醫藥；三者、於一切有情飢渴逼者，能施飲食；四者、於一切有情為寒熱等所侵逼者，能施衣服；五者、于阿遮利耶、鄔波馱耶，心常尊重，恭敬供養；六者、于同梵行，者問訊起居，合掌禮拜，恭敬供養；七者、建立伽藍、樹林、園苑；八者、於時時間能以資財、穀麥等物庫藏所有而行惠施；九者、于其奴婢及傭力者，平等憐愍而養育之；十者、於時時間能尊重、供養持凈戒者及諸沙門、婆羅門等。善男子！菩薩成就此十種法，能勤修福德。
「複次，善男子！菩薩成就十種法，得變化善巧。何等為十？一者、於一佛剎身相不動，能于無量佛剎諸如來所聞甚深義；二者、於一佛剎身相不動，能于無量佛剎諸如來所聽聞正法；三者、於一佛剎身相不動，能于無量佛剎諸如來所恭敬供養；四者、於一佛剎身相不動，能于無量佛剎土中修集菩提資糧圓滿；五者、於一佛剎身相不動，能于無量佛剎土中見諸菩薩現正等覺，恭敬供養，尊重讚歎；六者、於一佛剎身相不動，能于無量佛剎土中示詣道場；七者、於一佛剎身相不動，能于無量佛剎土中自現等覺，令他皆見；八者、於一佛剎身相不動，能于無量佛剎土中轉正法輪；九者、於一佛剎身相不動，能于無量佛剎土中示般涅槃；十者、於一佛剎身相不動，
【現代漢語翻譯】 現代漢語譯本 若有人生病，能施予醫藥；第三，對於一切被飢渴所困擾的眾生，能施予飲食；第四，對於一切被寒冷或暑熱侵襲的眾生，能施予衣服；第五，對於阿遮利耶（Achariya，導師）、鄔波馱耶（Upadhaya，親教師），心中常懷尊重，恭敬供養；第六，對於同修梵行的人，問候起居，合掌禮拜，恭敬供養；第七，建立伽藍（Galan，寺院）、樹林、園苑；第八，時常能以資財、穀物等倉庫中所有的東西進行佈施；第九，對於奴婢和傭工，平等憐憫地養育他們；第十，時常能尊重、供養持守清凈戒律的人以及各位沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司）等。善男子！菩薩成就這十種法，能勤奮地修習福德。
『再者，善男子！菩薩成就十種法，能獲得變化的善巧。是哪十種呢？第一，在一個佛剎（Buddha-kshetra，佛土）身相不動，能在無量佛剎的諸位如來處聽聞甚深義理；第二，在一個佛剎身相不動，能在無量佛剎的諸位如來處聽聞正法；第三，在一個佛剎身相不動，能在無量佛剎的諸位如來處恭敬供養；第四，在一個佛剎身相不動，能在無量佛剎的國土中修集圓滿菩提資糧；第五，在一個佛剎身相不動，能在無量佛剎的國土中見到諸位菩薩示現證得正等覺，恭敬供養，尊重讚歎；第六，在一個佛剎身相不動，能在無量佛剎的國土中示現前往道場；第七，在一個佛剎身相不動，能在無量佛剎的國土中親自示現證得正等覺，讓其他人都看見；第八，在一個佛剎身相不動，能在無量佛剎的國土中轉動正法輪；第九，在一個佛剎身相不動，能在無量佛剎的國土中示現般涅槃（Parinirvana，圓寂）；第十，在一個佛剎身相不動，
【English Translation】 English version Those who are ill, being able to provide medicine; third, to all sentient beings afflicted by hunger and thirst, being able to provide food and drink; fourth, to all sentient beings afflicted by cold and heat, being able to provide clothing; fifth, towards Acharyas (Achariya, teachers) and Upadhyayas (Upadhaya, preceptors), always holding respect in their hearts, reverently making offerings; sixth, to those practicing the same Brahmacharya (holy life), inquiring about their well-being, joining palms in reverence, respectfully making offerings; seventh, establishing Galans (Galan, monasteries), groves, and gardens; eighth, being able to give generously at all times with wealth, grains, and other possessions from their storehouses; ninth, towards servants and hired laborers, treating them with equality and compassion, and nurturing them; tenth, being able to respect and make offerings at all times to those who uphold pure precepts, as well as Shramanas (Shramana, renunciates), Brahmanas (Brahmana, priests), and others. Good man! A Bodhisattva who accomplishes these ten dharmas is able to diligently cultivate merit.
'Furthermore, good man! A Bodhisattva who accomplishes ten dharmas obtains skillful means of transformation. What are these ten? First, without moving his physical form from one Buddha-kshetra (Buddha-kshetra, Buddha-field), he is able to hear profound meanings from the Tathagatas in countless Buddha-kshetras; second, without moving his physical form from one Buddha-kshetra, he is able to hear the true Dharma from the Tathagatas in countless Buddha-kshetras; third, without moving his physical form from one Buddha-kshetra, he is able to reverently make offerings to the Tathagatas in countless Buddha-kshetras; fourth, without moving his physical form from one Buddha-kshetra, he is able to cultivate and perfect the accumulation of Bodhi (enlightenment) resources in countless Buddha-kshetras; fifth, without moving his physical form from one Buddha-kshetra, he is able to see Bodhisattvas manifesting perfect enlightenment in countless Buddha-kshetras, reverently making offerings, respecting and praising them; sixth, without moving his physical form from one Buddha-kshetra, he is able to show the way to the Bodhimanda (place of enlightenment) in countless Buddha-kshetras; seventh, without moving his physical form from one Buddha-kshetra, he is able to personally manifest perfect enlightenment in countless Buddha-kshetras, causing others to see; eighth, without moving his physical form from one Buddha-kshetra, he is able to turn the wheel of the true Dharma in countless Buddha-kshetras; ninth, without moving his physical form from one Buddha-kshetra, he is able to demonstrate Parinirvana (Parinirvana, complete nirvana) in countless Buddha-kshetras; tenth, without moving his physical form from one Buddha-kshetra,
能于無量佛剎土中，從初發心乃至成佛，經爾所時觀諸有情應調伏者，即能現作種種變化而調伏之。菩薩雖現如是變化，而不分別我能變化；于所變境，亦不分別如是之事我所化作。」
止蓋菩薩白佛言：「世尊！菩薩能作種種變化。云何於此能化之者及所化事得無分別？」
佛言：「善男子！我今為汝當說譬喻，汝應諦聽。善男子！譬如日、月光耀四洲，廣能利益諸有情等，而彼日、月雖能利益一切有情，而不分別我為能耀，亦不分別彼有情等以為所耀。然日、月天子由其往昔異熟業成，能作如是利有情事。善男子！諸菩薩等亦復如是，雖種種變化而無功用，于能化、所化不起分別——我是能化、有情為所化。何以故！如是種種變化之事，一一皆是菩薩善業得成熟故。由昔修行發如是愿、作如是事，以此故得於能化、所化離於分別。善男子！菩薩成就此十種法，得變化善巧。
「複次，善男子！菩薩成就十種法，速疾能于無上菩提而現等覺。何等為十？一者、得具足施，以善積整合就施故；二者、得具足戒，成就凈戒，無有缺漏，亦無雜染，超過一切聲聞、緣覺；三者、具足安忍；四者、具足正勤；五者、具足靜慮；六者、具足般若；七者、具足方便；八者、具足勝愿；九者、具足諸力；十者、
【現代漢語翻譯】 現代漢語譯本 能夠于無量佛剎土中，從最初發心直至成佛，經歷那麼長的時間觀察那些應該被調伏的有情眾生，就能示現種種變化來調伏他們。菩薩雖然示現這樣的變化，卻不分別『我』能夠變化；對於所變化出來的境界，也不分別『這些事情是我所變化出來的』。
止蓋菩薩（Zhikai Bodhisattva）對佛說：『世尊！菩薩能夠示現種種變化，如何才能對於能變化的主體和所變化的事物沒有分別呢？』
佛說：『善男子！我現在為你講述一個譬喻，你應該仔細聽。善男子！譬如太陽和月亮的光芒照耀四大洲，廣泛地利益各種有情眾生，但是太陽和月亮雖然能夠利益一切有情，卻不分別『我是能照耀者』，也不分別那些有情眾生是『被照耀者』。然而，太陽和月亮天子（Sun and Moon Devas）由於他們往昔成熟的業力，能夠做這樣利益有情的事情。善男子！各位菩薩也是這樣，雖然示現種種變化卻沒有刻意作為的念頭，對於能變化的主體和所變化的事物不起分別——『我是能變化者，有情眾生是被變化者』。為什麼呢？因為這些種種變化的事情，每一件都是菩薩善業成熟的結果。由於過去修行時發了這樣的愿、做了這樣的事，因此才能對於能變化和所變化的事物沒有分別。善男子！菩薩成就這十種法，就能得到變化的善巧。』
『再者，善男子！菩薩成就十種法，能夠迅速地在無上菩提（Anuttara-samyak-sambodhi）上顯現等正覺。是哪十種呢？第一，得到圓滿的佈施，因為善於積累而成就佈施；第二，得到圓滿的戒律，成就清凈的戒律，沒有缺失和遺漏，也沒有雜染，超越一切聲聞（Śrāvaka）、緣覺（Pratyekabuddha）；第三，具足安忍；第四，具足正勤；第五，具足靜慮；第六，具足般若（Prajna）；第七，具足方便；第八，具足殊勝的願力；第九，具足各種力量；第十，
【English Translation】 English version Being able to, within immeasurable Buddha-lands, from the initial arising of the aspiration for enlightenment up to the attainment of Buddhahood, observe for that long a time those sentient beings who should be tamed, and then be able to manifest various transformations to tame them. Although Bodhisattvas manifest such transformations, they do not discriminate 『I』 am able to transform; regarding the transformed realms, they also do not discriminate 『these things are what I have transformed.』
Zhikai Bodhisattva (Stopping-Covering Bodhisattva) said to the Buddha: 『World Honored One! Bodhisattvas are able to manifest various transformations. How can they be without discrimination regarding the one who is able to transform and the things that are transformed?』
The Buddha said: 『Good man! I will now tell you a simile; you should listen carefully. Good man! For example, the light of the sun and moon illuminates the four continents, broadly benefiting various sentient beings, but the sun and moon, although able to benefit all sentient beings, do not discriminate 『I am the one who illuminates,』 nor do they discriminate those sentient beings as 『those who are illuminated.』 However, the Sun and Moon Devas (Sun and Moon Gods) are able to do such things that benefit sentient beings due to their past ripened karma. Good man! The Bodhisattvas are also like this, although they manifest various transformations, they have no sense of effort, and they do not give rise to discrimination regarding the one who is able to transform and the things that are transformed—『I am the one who is able to transform, sentient beings are those who are transformed.』 Why? Because each and every one of these various transformations is the result of the maturation of the Bodhisattva's good karma. Because in the past they cultivated, made such vows, and did such things, therefore they are able to be without discrimination regarding the one who is able to transform and the things that are transformed. Good man! Bodhisattvas who accomplish these ten dharmas attain skillful transformations.』
『Furthermore, good man! Bodhisattvas who accomplish ten dharmas are able to quickly manifest complete enlightenment in unsurpassed Bodhi (Anuttara-samyak-sambodhi). What are the ten? First, obtaining complete giving, because of skillfully accumulating and accomplishing giving; second, obtaining complete precepts, accomplishing pure precepts, without deficiency or omission, and without contamination, surpassing all Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas); third, possessing complete patience; fourth, possessing complete diligence; fifth, possessing complete meditative concentration; sixth, possessing complete Prajna (wisdom); seventh, possessing complete skillful means; eighth, possessing complete superior vows; ninth, possessing complete powers; tenth,
具足正智。菩薩以能成就智故，超過一切聲聞、辟支佛地。由能成就不共智故，又能超過菩薩初地，乃至能超于第九地，由菩薩得智具足故。善男子！菩薩成就此十種法故，能速疾于無上菩提而現等覺。」
世尊說此法門之時，此三千大千世界六種震動。又此世界所有蘇迷盧山及牟真鄰陀山、摩訶牟真鄰陀山、輪圍山、大輪圍山及寶山等一切諸山，為供養佛故，峰岫低屈向伽耶山。又此世界所有一切花果樹等，悉皆低屈向伽耶山，供養于佛及供養法。復有無量百千俱胝那庾多菩薩以種種衣服、諸莊嚴具，其積量如蘇迷盧山，供養佛法。復有無量百千俱胝釋、梵、護世合掌向佛，恭敬禮拜，以曼陀羅花、摩訶曼陀羅花散於佛上。復有無量百千天子于虛空中，各執天衣，舉手旋轉，作百千種聲，以諸天花散於佛上而作是言：「過去諸佛已出世間，轉正法輪。世尊今者又復出現轉妙法輪。若諸有情曾於過去供養諸佛，修行福業，積集善根，如是有情，今時方得聞此法門，何況聞已深生凈信！」復有無量百千莫呼洛伽亦為供養此法門故，出大音聲，猶如雷震其聲普遍。復變化作種種香云，雨諸香水。其雨遍此三千大千世界及伽耶山頂，亦不嬈亂諸有情類。復有無量百千諸龍婇女於世尊前作種種音樂，讚歎供養。復有無量
【現代漢語翻譯】 現代漢語譯本 『具足正智』（Samantabhadra）。菩薩因為能夠成就智慧，所以超越了一切聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、辟支佛（Pratyekabuddha，無師自悟的修行者）的境界。由於能夠成就獨有的智慧，又能超越菩薩初地，乃至能夠超越第九地，這是因為菩薩獲得了圓滿具足的智慧。善男子！菩薩成就這十種法，就能迅速地在無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）中證得覺悟。」 世尊宣說此法門的時候，這三千大千世界發生了六種震動。而且這個世界所有的蘇迷盧山（Sumeru，須彌山，佛教宇宙觀中的聖山）以及牟真鄰陀山（Mucilinda，龍名）、摩訶牟真鄰陀山（Mahāmucilinda，大龍名）、輪圍山（Cakravāla，鐵圍山，環繞世界的山）、大輪圍山（Mahācakravāla，大鐵圍山）以及寶山等一切山，爲了供養佛陀，山峰都彎曲低下，朝向伽耶山（Gayā，佛陀成道之地）。而且這個世界所有的一切花果樹木等，都彎曲低下，朝向伽耶山，供養佛陀和供養佛法。又有無量百千俱胝那庾多（Koṭi-Niyuta，俱胝和那庾多都是數量單位，表示極大的數量）的菩薩，用種種衣服、各種莊嚴具，堆積如蘇迷盧山一般，供養佛法。又有無量百千俱胝的釋（Śakra，帝釋天）、梵（Brahmā，梵天）、護世（Lokapāla，護世四天王）合掌向佛，恭敬禮拜，用曼陀羅花（Mandārava，天花）、摩訶曼陀羅花（Mahāmandārava，大天花）散在佛陀身上。又有無量百千天子在虛空中，各自拿著天衣，舉手旋轉，發出百千種聲音，用各種天花散在佛陀身上，並且說道：『過去的諸佛已經出世，轉動正法輪。世尊現在又再次出現，轉動微妙法輪。如果眾生曾在過去供養諸佛，修行福業，積累善根，這樣的眾生，現在才能聽聞此法門，更何況聽聞之後還能深生清凈的信心！』又有無量百千莫呼洛伽（Mahoraga，大蟒神）也爲了供養此法門，發出巨大的聲音，猶如雷鳴一般，聲音普遍傳開。又變化出種種香云，降下各種香水。這些香水遍佈這三千大千世界以及伽耶山頂，也不會擾亂各種有情眾生。又有無量百千諸龍婇女在世尊面前演奏各種音樂，讚歎供養。又有無量
【English Translation】 English version 'Endowed with Perfect Wisdom' (Samantabhadra). Because the Bodhisattva is able to accomplish wisdom, he surpasses all Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas). Because he is able to accomplish unique wisdom, he is also able to surpass the first Bodhisattva ground, and even surpass the ninth ground, because the Bodhisattva has obtained complete and perfect wisdom. Good man! Because the Bodhisattva accomplishes these ten dharmas, he can quickly realize enlightenment in unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi).' When the World Honored One spoke this Dharma gate, this three-thousand great thousand world shook in six ways. Moreover, all the mountains in this world, such as Mount Sumeru (the sacred mountain in Buddhist cosmology), Mucilinda (name of a Nāga), Mahāmucilinda (great Nāga), Cakravāla (iron ring mountain), Mahācakravāla (great iron ring mountain), and treasure mountains, all bent their peaks towards Mount Gayā (the place of Buddha's enlightenment) to make offerings to the Buddha. Moreover, all the flowering and fruit-bearing trees in this world bent towards Mount Gayā, making offerings to the Buddha and the Dharma. Furthermore, countless hundreds of thousands of Koṭi-Niyutas (extremely large numbers) of Bodhisattvas offered the Dharma with various clothes and adornments, piled up like Mount Sumeru. Furthermore, countless hundreds of thousands of Koṭis of Śakras (Indra), Brahmās (Brahma), and Lokapālas (Four Heavenly Kings) joined their palms towards the Buddha, respectfully bowing and making offerings, scattering Mandārava flowers (heavenly flowers) and Mahāmandārava flowers (great heavenly flowers) upon the Buddha. Furthermore, countless hundreds of thousands of devas in the sky, each holding heavenly garments, raised their hands and twirled, making hundreds of thousands of sounds, scattering various heavenly flowers upon the Buddha, and saying: 'The Buddhas of the past have already appeared in the world and turned the Dharma wheel. The World Honored One now appears again and turns the wonderful Dharma wheel. If sentient beings have in the past made offerings to the Buddhas, cultivated meritorious deeds, and accumulated good roots, such sentient beings are now able to hear this Dharma gate, let alone hear it and deeply generate pure faith!' Furthermore, countless hundreds of thousands of Mahoragas (great serpent deities) also made great sounds like thunder, spreading everywhere, in order to make offerings to this Dharma gate. Furthermore, they transformed into various fragrant clouds, raining various fragrant waters. This rain covered the three-thousand great thousand world and the summit of Mount Gayā, without disturbing any sentient beings. Furthermore, countless hundreds of thousands of Nāga maidens played various music before the World Honored One, praising and making offerings. Furthermore, countless
百千健達縛、緊捺洛右繞三千大千世界及伽耶山，出美妙音，讚歎供養。復有無量百千俱胝藥叉雨眾蓮花，而為供養。復有無量百千諸婆羅門及剎帝利，以諸花鬘、燒香、和香、涂香、末香、衣服、花蓋及諸幢幡而供養佛。復有無量世界之中所有諸佛，為供養釋迦牟尼佛及供養法故，各放眉間光明。其光明中現種種色、種種形、種種光，謂青、黃、赤、白及紅頗胝迦。所放光明，其光右繞此大千界，而能破彼一切闇障。光復右繞伽耶山頂及如來身，然從世尊頂上而入。復有妙風所吹之處，觸者安樂。
世尊說此法門之時，于眾會中有七十二那庾多菩薩得無生法忍；無量百千俱胝那庾多有情，遠塵離垢，得法眼凈；無量百千俱胝有情未發心者，發菩提心。
時伽耶山有一天女，名曰長壽，久住此山，率其兵眾、將諸眷屬，來詣佛所，于眾會中從坐而起。為供養佛，往自宮殿取供養具，還至佛所，恭敬供養，而白佛言：「我知世尊於過去世無量生中，常住在此伽耶之山，曾有七萬二千諸佛，皆為世尊說此法門文句義理。今者世尊還住此山，而為我等說此法門所有文句。」
佛言：「天女！汝今得聞如是法寶，為大義利！」
爾時復有諸天子眾作是思惟：「此長壽天女經爾所時，承事如來，聞此法
【現代漢語翻譯】 現代漢語譯本：成百上千的健達縛（Gandharva，天神樂師）、緊捺洛（Kinnara，半人半鳥的神）右繞三千大千世界以及伽耶山（Gaya Mountain，位於印度），發出美妙的聲音，讚歎供養。又有無數百千俱胝的藥叉（Yaksa，夜叉，一種守護神）降下蓮花雨，作為供養。又有無數百千的婆羅門（Brahmana，祭司）和剎帝利（Ksatriya，武士），用各種花鬘、燒香、和香、涂香、末香、衣服、花蓋以及各種幢幡來供養佛。又有無數世界之中的所有諸佛，爲了供養釋迦牟尼佛（Sakyamuni Buddha）以及供養佛法，各自從眉間放出光明。那光明中顯現出種種顏色、種種形狀、種種光芒，包括青色、黃色、紅色、白色以及紅色的頗胝迦（Sphatika，水晶）。所放出的光明，其光芒右繞這個大千世界，能夠破除一切黑暗障礙。光明又右繞伽耶山頂以及如來（Tathagata，佛的稱號）之身，然後從世尊（Bhagavan，佛的稱號）的頭頂進入。還有美妙的風吹拂，接觸到的人都感到安樂。 世尊宣說這個法門的時候，在聽眾中有七十二那庾多（Nayuta，數量單位）菩薩證得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟）；無數百千俱胝那庾多的有情，遠離塵垢，得到了法眼凈（Dharma-caksu，能見真理的智慧之眼）；無數百千俱胝的有情尚未發菩提心（Bodhi-citta，覺悟之心）的，都發起了菩提心。 當時伽耶山有一位天女，名叫長壽，長久居住在這座山中，率領她的部眾、帶領她的眷屬，來到佛的住所，在聽眾中從座位上站起來。爲了供養佛，前往自己的宮殿取來供養的器具，回到佛的住所，恭敬地供養，並且對佛說：『我知道世尊在過去世無數的生命中，常常住在這座伽耶山，曾經有七萬二千諸佛，都為世尊宣說了這個法門的文句義理。現在世尊再次住在這座山中，為我們宣說這個法門的所有文句。』 佛說：『天女！你現在能夠聽聞這樣的法寶，是極大的利益！』 當時又有諸天子眾這樣思惟：『這位長壽天女經過這麼長的時間，承事如來，聽聞這個法門。』
【English Translation】 English version: Hundreds of thousands of Gandharvas (celestial musicians) and Kinnaras (mythical beings, half-human and half-bird) circumambulated the three thousand great thousand worlds and Gaya Mountain (in India), emitting beautiful sounds, praising and making offerings. Furthermore, countless hundreds of thousands of kotis (a large number) of Yakshas (a type of guardian spirit) rained down lotus flowers as offerings. Moreover, countless hundreds of thousands of Brahmanas (priests) and Kshatriyas (warriors) offered flowers, garlands, burning incense, mixed incense, scented paste, powdered incense, clothing, flower canopies, and various banners to the Buddha. Furthermore, all the Buddhas in countless worlds, in order to make offerings to Sakyamuni Buddha and to the Dharma, each emitted light from between their eyebrows. Within that light appeared various colors, various shapes, and various rays, including blue, yellow, red, white, and red Sphatika (crystal). The emitted light circumambulated this great thousand world, and was able to break through all darkness and obstacles. The light also circumambulated the peak of Gaya Mountain and the body of the Tathagata (Buddha), and then entered from the top of the head of the Bhagavan (Buddha). Furthermore, there was a wonderful wind blowing, and those who touched it felt at ease. When the Bhagavan spoke this Dharma teaching, among the assembly, seventy-two Nayutas (a large number) of Bodhisattvas attained Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas); countless hundreds of thousands of kotis of Nayutas of sentient beings, far from dust and defilement, attained Dharma-caksu (the pure eye of Dharma); countless hundreds of thousands of kotis of sentient beings who had not yet generated Bodhi-citta (the mind of enlightenment), generated the Bodhi-citta. At that time, there was a goddess of Gaya Mountain, named Long Life, who had long resided on this mountain, leading her troops and bringing her retinue, came to the Buddha's abode, and rose from her seat in the assembly. In order to make offerings to the Buddha, she went to her palace to retrieve the implements of offering, returned to the Buddha's abode, respectfully made offerings, and said to the Buddha: 'I know that in countless past lives, the Bhagavan has often resided on this Gaya Mountain, and there have been seventy-two thousand Buddhas who have all spoken the words and meanings of this Dharma teaching to the Bhagavan. Now the Bhagavan resides on this mountain again, and speaks all the words of this Dharma teaching for us.' The Buddha said: 'Goddess! It is a great benefit that you are now able to hear such a Dharma treasure!' At that time, there were also many Deva (god) sons who thought: 'This goddess Long Life, after such a long time, serves the Tathagata and hears this Dharma teaching.'
門。云何不能轉此女身？」
爾時止蓋菩薩知諸天子心所思惟，而白佛言：「世尊！有何因緣，此長壽天女經爾所時供養如來，復聞此法門大威神力，而今不能轉此女身？」
佛言：「善男子！此長壽天女住不可思議解脫法門，為利益一切有情因緣故。善男子！我知此天女于往昔時，以能勸請超過算數諸佛、如來發菩提心乃至涅槃故。此天女有大威德，于賢劫中供養諸佛，於此佛剎當現等覺，號長壽如來、應、正等覺。」
時薄伽梵告天女言：「天女！汝應示現自身佛剎。」
爾時天女當即現入一切色身三摩地。入此定已時，此三千大千世界平坦如掌，吠琉璃寶以成此界。除去諸惡山石、草木，處處示現諸劫波樹、流泉、浴池，八功德水充滿池中，于其水上眾花彌覆。復能除彼下劣有情，乃至不聞女人之名。處處示現種種蓮花，大如車輪，于蓮花中有諸菩薩結加趺坐。亦復示現薄伽梵身，謂長壽如來、應、正等覺，為諸菩薩敷演妙法。無量百千俱胝那庾多釋、梵、護世、諸大菩薩，前後圍繞，說此法門。
爾時長壽天女從定而起，於世尊前右繞三匝，大眾之中隱沒不現。
止蓋菩薩白佛言：「世尊！若有善男子、善女人聞此法門，若能受持、若讀、若誦、若復思惟、為他廣說，
【現代漢語翻譯】 現代漢語譯本：『門。為何不能轉變這女身？』
當時，止蓋菩薩知道諸位天子心中所想，便對佛說：『世尊！有什麼因緣，這位長壽天女經過這麼長的時間供養如來，又聽聞此法門的大威神力，而現在卻不能轉變這女身？』
佛說：『善男子！這位長壽天女安住于不可思議解脫法門，是爲了利益一切有情眾生的緣故。善男子！我知道這位天女在往昔時，能夠勸請超過算數的諸佛、如來發菩提心乃至涅槃。這位天女有大威德，在賢劫（Bhadrakalpa）中供養諸佛，在這個佛剎（Buddha-kshetra）將示現成等正覺，號為長壽如來（Ayurdaya-tathagata）、應（Arhat）、正等覺（Samyaksambuddha）。』
當時，薄伽梵（Bhagavan，世尊）告訴天女說：『天女！你應該示現你自身的佛剎。』
當時天女立即示現進入一切色身三摩地（Samadhi，禪定）。進入此定后，這三千大千世界平坦如手掌，由吠琉璃（vaidurya）寶構成這個世界。去除了各種惡劣的山石、草木，處處示現各種劫波樹（kalpa-vrksa）、流泉、浴池，八功德水充滿池中，水面上覆蓋著各種鮮花。又能去除那些下劣的有情眾生，甚至聽不到女人的名字。處處示現各種蓮花，大如車輪，蓮花中有諸位菩薩結跏趺坐。也示現薄伽梵身，即長壽如來、應、正等覺，為諸位菩薩敷演妙法。無量百千俱胝（koti）那庾多（nayuta）的釋（Sakra）、梵（Brahma）、護世（Lokapala）、諸大菩薩，前後圍繞，宣說此法門。
當時長壽天女從禪定中起身，在世尊面前右繞三匝，在大眾之中隱沒不見。
止蓋菩薩對佛說：『世尊！如果有善男子、善女人聽聞此法門，如果能夠受持、讀誦、思惟、為他人廣泛解說，
【English Translation】 English version: 『Gate. Why is it not possible to transform this female body?』
At that time, Bodhisattva Zhigai, knowing what the gods were thinking, said to the Buddha: 『World Honored One! What is the cause and condition that this Longevity Goddess, after offering to the Tathagata for such a long time and hearing the great power of this Dharma gate, is still unable to transform this female body?』
The Buddha said: 『Good man! This Longevity Goddess dwells in the inconceivable liberation Dharma gate for the sake of benefiting all sentient beings. Good man! I know that this goddess in the past was able to encourage countless Buddhas and Tathagatas to generate the Bodhi mind and even enter Nirvana. This goddess has great power and virtue, and in the Bhadrakalpa (virtuous eon) she made offerings to all the Buddhas. In this Buddha-kshetra (Buddha-field), she will manifest enlightenment, and will be named Ayurdaya-tathagata (Longevity Tathagata), Arhat, Samyaksambuddha (Perfectly Enlightened One).』
At that time, Bhagavan (the World Honored One) said to the goddess: 『Goddess! You should manifest your own Buddha-kshetra.』
At that time, the goddess immediately manifested entering the Samadhi (meditative absorption) of all forms. Upon entering this Samadhi, this three-thousand great thousand world became as flat as the palm of a hand, and this world was made of vaidurya (lapis lazuli) treasure. Removing all the evil mountains, rocks, and vegetation, various kalpa-vrksa (wish-fulfilling trees), flowing springs, and bathing ponds were manifested everywhere. The ponds were filled with water possessing the eight qualities of excellence, and various flowers covered the water. It was also able to remove those inferior sentient beings, and even the name of woman was not heard. Various lotuses were manifested everywhere, as large as chariot wheels, and in the lotuses were Bodhisattvas sitting in the lotus position. Also manifested was the body of Bhagavan, namely Ayurdaya-tathagata, Arhat, Samyaksambuddha, expounding the wonderful Dharma for the Bodhisattvas. Countless hundreds of thousands of kotis (tens of millions) of nayutas (hundreds of millions) of Sakras (Indra), Brahmas, Lokapalas (world protectors), and great Bodhisattvas surrounded him, proclaiming this Dharma gate.
At that time, the Longevity Goddess arose from Samadhi, circumambulated the World Honored One three times to the right, and disappeared from the assembly.
Bodhisattva Zhigai said to the Buddha: 『World Honored One! If there are good men and good women who hear this Dharma gate, if they can receive and uphold it, read it, recite it, contemplate it, and widely explain it to others,
如是之人生幾所福？」
佛言：「善男子！若有人能佈施三千大千世界一切有情，如是佈施相續不斷，經于無量百千諸劫；若善男子及善女人有能書寫如此法門，善詳校已，能施與他生凈信者，是人功德勝前福德。何以故？善男子！以彼財施是下劣之法，有滅壞故；法施殊勝，有大威力。何以故？善男子！以諸有情染著財產，經無量時生死流轉，樂世間法，終不能受廣大法味。善男子！若有能以三千大千世界中所有眾生，皆能安置於十善道，復有能於此殊勝法門聽聞、讀誦、思惟、修習、為他演說，是人功德勝前福德。何以故？善男子！十善業道因此法門而出生故。善男子！若復有人教化三千大千世界一切有情，皆得聲聞、辟支佛果；若有聞此法門，受持讀誦、思惟修習、為他廣說，是人功德勝前福德。何以故？善男子！依此法門得諸聲聞、辟支佛果，又依此法門得諸菩薩及出世間諸佛之果。善男子！若能聽聞、受持讀誦此法門者，此人即是已於一切素怛纜中，受持讀誦。何以故？以此法門是諸法母。善男子！非不得此法性而能證得廣大法性。」
爾時諸大聲聞承佛威神，從坐而起，偏袒右肩，右膝著地，恭敬合掌，而白佛言：「世尊！我等聞此法門，必定能出廣大生死！」
佛言：「諸苾芻！如
【現代漢語翻譯】 現代漢語譯本 『像這樣的人能獲得多少福報呢？』
佛說：『善男子！如果有人能夠佈施三千大千世界（Sahasra-trichiliocosm）的一切有情眾生，這樣的佈施持續不斷，經過無量百千劫；如果善男子和善女人能夠書寫這部殊勝的法門，仔細校對后，施與他人使他們生起清凈的信心，這個人的功德勝過前面的佈施福德。為什麼呢？善男子！因為那財物佈施是下等的法，有滅壞的時候；而法佈施非常殊勝，有很大的威力。為什麼呢？善男子！因為一切有情眾生染著于財產，經過無量的時間在生死中流轉，喜歡世間的法，最終不能領受廣大的法味。善男子！如果有人能夠將三千大千世界中所有的眾生，都安置在十善道中，又有人能夠對此殊勝的法門聽聞、讀誦、思惟、修習、為他人演說，這個人的功德勝過前面的福德。為什麼呢？善男子！因為十善業道是從這個法門而生出來的。善男子！如果又有人教化三千大千世界的一切有情眾生，都證得聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的果位；如果有人聽聞這個法門，受持讀誦、思惟修習、為他人廣泛地解說，這個人的功德勝過前面的福德。為什麼呢？善男子！依靠這個法門能夠證得各種聲聞、辟支佛的果位，又依靠這個法門能夠證得各種菩薩（Bodhisattva）以及出世間諸佛的果位。善男子！如果能夠聽聞、受持讀誦這個法門的人，這個人就是已經在一切修多羅（Sūtra）中，受持讀誦了。為什麼呢？因為這個法門是諸法的母親。善男子！不證得這個法性，就不能證得廣大的法性。』
當時，各位大聲聞（Mahā-Śrāvaka）承蒙佛的威神力加持，從座位上站起來，袒露右肩，右膝跪地，恭敬地合掌，對佛說：『世尊！我們聽聞了這個法門，必定能夠脫離廣大的生死輪迴！』
佛說：『各位比丘（Bhikṣu）！像
【English Translation】 English version 『How much merit does such a person gain?』
The Buddha said: 『Good man! If someone is able to give alms to all sentient beings in the Sahasra-trichiliocosm (三千大千世界), and such almsgiving continues uninterrupted for immeasurable hundreds of thousands of kalpas; if a good man or good woman is able to write down this excellent Dharma teaching, carefully proofread it, and give it to others so that they generate pure faith, this person』s merit surpasses the previous merit of almsgiving. Why? Good man! Because that material giving is an inferior Dharma, subject to destruction; while Dharma giving is supremely excellent and has great power. Why? Good man! Because all sentient beings are attached to property, transmigrating through birth and death for immeasurable time, delighting in worldly dharmas, and ultimately unable to receive the vast flavor of the Dharma. Good man! If someone is able to place all sentient beings in the Sahasra-trichiliocosm (三千大千世界) in the Ten Virtuous Paths, and also is able to hear, recite, contemplate, cultivate, and explain this excellent Dharma teaching to others, this person』s merit surpasses the previous merit. Why? Good man! Because the Ten Virtuous Paths arise from this Dharma teaching. Good man! Furthermore, if someone teaches all sentient beings in the Sahasra-trichiliocosm (三千大千世界) to attain the fruits of Śrāvaka (聲聞) and Pratyekabuddha (辟支佛); if someone hears this Dharma teaching, upholds, recites, contemplates, cultivates, and widely explains it to others, this person』s merit surpasses the previous merit. Why? Good man! Relying on this Dharma teaching, one can attain the fruits of various Śrāvakas (聲聞) and Pratyekabuddhas (辟支佛), and also relying on this Dharma teaching, one can attain the fruits of various Bodhisattvas (菩薩) and Buddhas who have transcended the world. Good man! If one is able to hear, uphold, and recite this Dharma teaching, this person has already upheld and recited all Sūtras (修多羅). Why? Because this Dharma teaching is the mother of all dharmas. Good man! One cannot attain vast Dharma nature without attaining this Dharma nature.』
At that time, the great Śrāvakas (Mahā-Śrāvaka), empowered by the Buddha』s majestic power, rose from their seats, bared their right shoulders, knelt on their right knees, respectfully joined their palms, and said to the Buddha: 『World Honored One! Having heard this Dharma teaching, we will certainly be able to escape the vast cycle of birth and death!』
The Buddha said: 『Bhiksus (Bhikṣu)! Like
是，如是！如汝所說！」
爾時薄伽梵告大眾言：「善男子！若於如是諸地方處說此法門，當知其地是菩提道場、轉法輪處。又應思惟其地即是大制多處，亦是我等一切導師在中而住。何以故？善男子！以法性即是大菩提故，亦是轉法輪故，又法身即是諸如來故。若供養法，即是供養一切如來。若說法師所在地方，當於此處起制多想，於法師處起尊重想、起善知識想、起于演說正道路想。若見法師應當歡喜，凈信悅樂，邀請上座，恭敬供養，讚歎善哉。善男子！我若贊說法師功德乃至劫盡，亦不能說少分功德。何以故？若有善男子、善女人愛樂法者，于說法師所行之處，以自身血灑其道路，亦不能報彼說法師少分恩德。何以故？以說法師即能住持如來法眼，甚希有故。善男子！諸說法師若欲說此法門之時，若正說、若已說，應現無畏，不應沉沒，不現憂惱，無損害心，著新凈衣，應生凈信。他讚歎時，不應倨傲，不起我慢，不自讚毀他，無所悕望，應常恭敬演說此法。」
爾時釋提桓因白佛言：「世尊！若諸地方有能說此法門之處，我當將諸兵眾及與眷屬往詣其處，為欲聽聞此法門故及能守護彼說法師。」
佛言：「憍尸迦！善哉，善哉！汝今正應作如是事，汝當守護如來法性。」
爾時止
【現代漢語翻譯】 現代漢語譯本：『是的，就是這樣！正如你所說！』
這時，薄伽梵（Bhagavan，世尊）告訴大眾說：『善男子！如果在這樣的地方宣說這個法門，應當知道這個地方就是菩提道場（Bodhimanda，覺悟之地），是轉法輪（Dharmacakra，佛法傳播）之處。還應當思惟這個地方就是大的制多（Caitya，佛塔）之處，也是我們一切導師居住的地方。為什麼呢？善男子！因為法性（Dharmata，法的本性）就是大菩提，也是轉法輪，而且法身（Dharmakaya，佛的法性之身）就是諸如來（Tathagata，佛）。如果供養法，就是供養一切如來。說法師所在的地方，應當在此處生起對制多的想法，對法師生起尊重之想，生起善知識之想，生起演說正道之想。如果見到法師應當歡喜，以清凈的信心感到喜悅，邀請上座，恭敬供養，讚歎「善哉」。善男子！我如果讚歎說法師的功德，即使到劫盡（Kalpa，極長的時間單位）也無法說完少分的功德。為什麼呢？如果有善男子、善女人喜愛佛法，在說法師所行之處，用自己的血灑在道路上，也無法報答說法師少分的恩德。為什麼呢？因為說法師能夠住持如來的法眼（Dharmacaksu，洞察真理的智慧），非常稀有。善男子！諸說法師如果想要宣說這個法門的時候，無論是正在說、還是已經說完，都應當展現無畏，不應該沉沒，不顯現憂愁煩惱，沒有損害之心，穿著嶄新干凈的衣服，應當生起清凈的信心。他人讚嘆時，不應該倨傲，不生起我慢，不自我讚揚譭謗他人，沒有所求，應當常常恭敬地演說這個法。』
這時，釋提桓因（Sakra devanam Indra，帝釋天）對佛說：『世尊！如果有些地方能夠宣說這個法門，我應當帶領諸兵眾以及眷屬前往那個地方，爲了聽聞這個法門，並且能夠守護那些說法師。』
佛說：『憍尸迦（Kausika，釋提桓因的別名）！善哉，善哉！你現在正應該做這樣的事情，你應該守護如來的法性。』
這時停止。
【English Translation】 English version: 'Yes, it is so! Just as you say!'
At that time, the Bhagavan (Blessed One) said to the assembly: 'Good men! If in such places this Dharma (teaching) is spoken, know that this place is the Bodhimanda (place of enlightenment), the place of turning the Dharmacakra (wheel of Dharma). You should also contemplate that this place is the great Caitya (stupa), and it is where all our teachers reside. Why? Good men! Because Dharmata (the nature of Dharma) is the great Bodhi (enlightenment), and it is also the turning of the Dharmacakra, and the Dharmakaya (Dharma body) is all the Tathagatas (Buddhas). If you make offerings to the Dharma, you are making offerings to all the Tathagatas. In the place where the Dharma teacher is, you should have the thought of a Caitya, have the thought of respect for the Dharma teacher, have the thought of a good friend, and have the thought of expounding the right path. If you see a Dharma teacher, you should rejoice, be joyful with pure faith, invite the senior seat, respectfully make offerings, and praise 'Excellent!' Good men! If I were to praise the merits of the Dharma teacher, even until the end of a kalpa (eon), I would not be able to speak of even a small portion of their merits. Why? If there are good men and good women who love the Dharma, even if they sprinkle their own blood on the road where the Dharma teacher walks, they would not be able to repay even a small portion of the Dharma teacher's kindness. Why? Because the Dharma teacher is able to uphold the Dharma-caksu (eye of Dharma) of the Tathagata, which is very rare. Good men! When the Dharma teachers want to expound this Dharma, whether they are speaking or have already spoken, they should show fearlessness, should not be depressed, should not show sorrow or distress, should have no intention to harm, should wear new and clean clothes, and should generate pure faith. When others praise them, they should not be arrogant, should not give rise to pride, should not praise themselves and denigrate others, should have no expectations, and should always respectfully expound this Dharma.'
At that time, Sakra devanam Indra (Lord of the Devas) said to the Buddha: 'World Honored One! If there are places where this Dharma can be spoken, I will lead my troops and retinue to that place, in order to hear this Dharma and to protect those Dharma teachers.'
The Buddha said: 'Kausika (another name for Sakra)! Excellent, excellent! You should indeed do such things now, you should protect the Dharmata (Dharma-nature) of the Tathagata.'
At that time, it stopped.
蓋菩薩白佛言：「世尊！當何名此法門？我等云何受持？」
佛言：「善男子！此名『寶雨法門』，亦名『寶積功德』，亦名『智燈』，亦名『止一切蓋菩薩所問法門』。汝當受持！」
時薄伽梵說此經已，歡喜無量。止一切蓋及諸菩薩，一切聲聞、釋、梵、護世及大自在凈居諸天、無量百千天子，及諸天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽，聞佛所說，歡喜奉行。
佛說寶雨經卷第十
【現代漢語翻譯】 現代漢語譯本： 蓋菩薩對佛說：『世尊！這個法門應當叫什麼名字？我們應該如何接受和奉持？』 佛說：『善男子！這個法門名為『寶雨法門』（Ratnamegha-dharma-paryāya，珍寶之雨的法門），也名為『寶積功德』（Ratnakūṭa-guṇa，珍寶堆積的功德），也名為『智燈』（Jñāna-pradīpa，智慧之燈），也名為『止一切蓋菩薩所問法門』（Sarva-nivāraṇa-viṣkambhin-bodhisattva-paripṛcchā-dharma-paryāya，斷除一切障礙菩薩所請問的法門）。你們應當接受和奉持！』 這時，薄伽梵（Bhagavān，世尊）說完這部經后，內心歡喜無量。止一切蓋菩薩（Sarva-nivāraṇa-viṣkambhin，斷除一切障礙菩薩）以及各位菩薩，所有聲聞（Śrāvaka，聽聞佛法者）、釋（Śakra，帝釋天）、梵（Brahmā，梵天）、護世諸天及大自在凈居諸天、無量百千天子，以及各位天、龍（Nāga，龍族）、藥叉（Yakṣa，夜叉）、健達縛（Gandharva，乾闥婆）、阿素洛（Asura，阿修羅）、揭路荼（Garuḍa，迦樓羅）、緊捺洛（Kiṃnara，緊那羅）、莫呼洛伽（Mahoraga，摩睺羅伽），聽聞佛所說，都歡喜地信受奉行。 《佛說寶雨經》卷第十
【English Translation】 English version: Then, the Bodhisattva said to the Buddha: 'World Honored One! What should this Dharma-paryāya (法門, Dharma teaching) be called? How should we receive and uphold it?' The Buddha said: 'Good man! This is called the 『Ratnamegha-dharma-paryāya』 (寶雨法門, Jewel Cloud Dharma Teaching), also called 『Ratnakūṭa-guṇa』 (寶積功德, Heap of Jewels Merit), also called 『Jñāna-pradīpa』 (智燈, Lamp of Wisdom), also called 『Sarva-nivāraṇa-viṣkambhin-bodhisattva-paripṛcchā-dharma-paryāya』 (止一切蓋菩薩所問法門, The Dharma Teaching Asked by the Bodhisattva Who Stops All Coverings). You should receive and uphold it!' At that time, the Bhagavan (薄伽梵, Blessed One), having finished speaking this Sutra, felt immeasurable joy. Sarva-nivāraṇa-viṣkambhin (止一切蓋, The One Who Stops All Coverings) and all the Bodhisattvas, all the Śrāvakas (聲聞, Hearers), Śakra (釋, Indra), Brahmā (梵, Brahma), the guardian deities of the world and the pure abode deities of the Great自在, countless hundreds of thousands of devaputras (天子, sons of gods), and all the Devas (天, gods), Nāgas (龍, dragons), Yakṣas (藥叉, yakshas), Gandharvas (健達縛, gandharvas), Asuras (阿素洛, asuras), Garuḍas (揭路荼, garudas), Kiṃnaras (緊捺洛, kinnaras), and Mahoragas (莫呼洛伽, mahoragas), having heard what the Buddha said, joyfully accepted and practiced it. The Tenth Scroll of the Buddha Speaks the Ratnamegha Sutra