T17n0780_佛說十力經
大正藏第 17 冊 No. 0780 佛說十力經
No. 780 [No. 781]
佛說十力經大唐貞元新譯十地等經記
新譯《十地經》及《迴向輪經》、《十力經等》者，即上都章敬寺沙門悟空本名法界，因使罽賓，于中天竺國之所得也。師本京兆雲陽人也，鄉號青龍，里名向義，俗姓車氏，字曰奉朝，後魏拓拔之胤裔也。天假聰敏，志尚典墳，孝悌居家，忠貞奉國。遇
玄宗至道大聖大明孝皇帝，孝理天下，萬國歡心，八表稱臣，四夷欽化。時罽賓國，愿附
聖唐，使大首領薩波達干，與本國三藏舍利越魔，天寶九載庚寅之歲，來詣闕庭，獻款求和，請使巡按，次於明年辛卯之祀。
玄宗皇帝敕中使內侍省內寺伯賜緋魚袋張韜光，將國信物，行官奉傔四十餘人，蒙恩授奉朝左衛涇州四門府別將員外接同正員令，隨使臣取安西路，次疏勒國，次度蔥山，至楊興嶺及播蜜川五赤匿國(亦云式匿)。次護蜜國，次拘緯國，次葛藍國，次藍婆國，次孽和國，次烏仗那國(亦云烏長及烏纏國)，茫誐(平聲呼虐伽反)勃國，及高頭城。次摩但國，次信度城(近信度河也，亦云信圖或云辛頭城)，至十二載癸巳二月二十一日，至乾陀羅國(梵音正曰健䭾邏國)，此即
【現代漢語翻譯】 現代漢語譯本 《佛說十力經》
新譯的《十地經》、《迴向輪經》、《十力經》等，是上都章敬寺的沙門悟空（本名法界）出使罽賓（Kashmir，古代地名，位於今克什米爾地區）時，于中天竺國（Magadha，古代印度的一個地區）所得。悟空法師本是京兆雲陽人，家鄉在青龍，里名叫向義，俗姓車氏，字奉朝，是後魏拓拔氏的後代。他天資聰穎，志向高遠，注重典籍文獻，在家孝順父母，忠貞報國。
他遇到了玄宗至道大聖大明孝皇帝（唐玄宗的謚號），皇帝以孝道治理天下，萬國歡欣，四方臣服，四夷欽佩歸化。當時罽賓國，希望歸附聖唐，派遣大首領薩波達干（Sapodakan），與本國三藏舍利越魔（Śāriputravarman），在天寶九載庚寅年，來到朝廷，獻上誠意，請求和好，並請求派遣使者巡視安撫，于次年辛卯年舉行祭祀。
玄宗皇帝敕令中使內侍省內寺伯、賜緋魚袋的張韜光，攜帶國書和禮物，率領官吏隨從四十餘人，蒙恩授予奉朝左衛涇州四門府別將員外接同正員的官職，跟隨使臣取道安西，途經疏勒國（Kashgar，古代西域綠洲國家），然後渡過蔥山（Pamir Mountains，帕米爾高原），到達楊興嶺和播蜜川的五赤匿國（Wakhan，位於今阿富汗東北部）。之後經過護蜜國（Humm，古代中亞國家）、拘緯國（Kuba，古代中亞國家）、葛藍國（Kalana，古代中亞國家）、藍婆國（Lambaka，古代中亞國家）、孽和國（Nihak，古代中亞國家）、烏仗那國（Udyana，古代印度地區，也稱為烏長或烏纏國），茫誐勃國（Mangalapura），以及高頭城。之後經過摩但國（Madana，古代印度地區）、信度城（Sindhu，靠近信度河，也稱為信圖或辛頭城），在天寶十二載癸巳年二月二十一日，到達乾陀羅國（Gandhāra，梵文為健䭾邏國） English version The Sutra of the Ten Powers Spoken by the Buddha
The newly translated Ten Bhumi Sutra (Daśabhūmika Sūtra), Wheel of Dedication Sutra (Parinamanacakra Sūtra), Sutra of the Ten Powers, etc., were obtained by the śrāmaṇa Wukong (悟空), originally named Fajie (法界), of Zhangjing Temple (章敬寺) in the upper capital, during his mission to Kashmir (罽賓), from the country of Central Magadha (中天竺國). The master was originally from Yunyang (雲陽) in Jingzhao (京兆), his hometown was Qinglong (青龍), the village was Xiangyi (向義), his secular surname was Che (車), and his courtesy name was Fengchao (奉朝). He was a descendant of the Tuoba (拓拔) clan of the Later Wei (後魏) dynasty. He was naturally intelligent, aspired to the classics, was filial at home, and loyal to the country.
He encountered Emperor Xuanzong (玄宗) the Great Sage of Supreme Tao, Greatly Enlightened and Filial (至道大聖大明孝皇帝), who governed the world with filial piety, bringing joy to all nations, submission from all directions, and admiration and assimilation from the barbarians. At that time, the country of Kashmir wished to submit to the Holy Tang (聖唐), and sent the great leader Sapodakan (薩波達干), along with the Tripiṭaka Śāriputravarman (舍利越魔) of their country, in the year Gengyin (庚寅) of the ninth year of Tianbao (天寶九載), to the court, offering their sincerity, requesting peace, and requesting the dispatch of an envoy to inspect and appease, with sacrifices to be held in the following year, Xinmao (辛卯).
Emperor Xuanzong ordered the eunuch Zhang Taoguang (張韜光) of the Inner Attendants' Secretariat (內侍省), who held the title of Inner Temple Prefect (內寺伯) and was granted a scarlet fish bag (賜緋魚袋), to carry the national letters and gifts, leading more than forty officials and attendants. Fengchao was graciously granted the position of Extra Staff Officer (員外接同正員) and Associate General (別將) of the Jingzhou (涇州) Fourth Gate Prefecture (四門府) of the Left Guard (左衛), and followed the envoy, taking the Anxi (安西) route, passing through the country of Kashgar (疏勒國), then crossing the Pamir Mountains (蔥山), reaching Yangxing Ridge (楊興嶺) and the Wakhan (五赤匿國) region of the Pamir River (播蜜川). After that, they passed through the countries of Humm (護蜜國), Kuba (拘緯國), Kalana (葛藍國), Lambaka (藍婆國), Nihak (孽和國), Udyana (烏仗那國), also known as Uchang (烏長) or Uchan (烏纏), Mangalapura (茫誐勃國), and the city of Gautou (高頭城). After that, they passed through the countries of Madana (摩但國), Sindhu (信度城), near the Sindhu River (信度河), also known as Xintu (信圖) or Xintou (辛頭城), and on the twenty-first day of the second month of the year Guihai (癸巳) of the twelfth year of Tianbao, they arrived in the country of Gandhara (乾陀羅國), in Sanskrit, Gandhāra (健䭾邏國).
【English Translation】 English version The Sutra of the Ten Powers Spoken by the Buddha
The newly translated Ten Bhumi Sutra (Daśabhūmika Sūtra), Wheel of Dedication Sutra (Parinamanacakra Sūtra), Sutra of the Ten Powers, etc., were obtained by the śrāmaṇa Wukong (悟空), originally named Fajie (法界), of Zhangjing Temple (章敬寺) in the upper capital, during his mission to Kashmir (罽賓), from the country of Central Magadha (中天竺國). The master was originally from Yunyang (雲陽) in Jingzhao (京兆), his hometown was Qinglong (青龍), the village was Xiangyi (向義), his secular surname was Che (車), and his courtesy name was Fengchao (奉朝). He was a descendant of the Tuoba (拓拔) clan of the Later Wei (後魏) dynasty. He was naturally intelligent, aspired to the classics, was filial at home, and loyal to the country. He encountered Emperor Xuanzong (玄宗) the Great Sage of Supreme Tao, Greatly Enlightened and Filial (至道大聖大明孝皇帝), who governed the world with filial piety, bringing joy to all nations, submission from all directions, and admiration and assimilation from the barbarians. At that time, the country of Kashmir wished to submit to the Holy Tang (聖唐), and sent the great leader Sapodakan (薩波達干), along with the Tripiṭaka Śāriputravarman (舍利越魔) of their country, in the year Gengyin (庚寅) of the ninth year of Tianbao (天寶九載), to the court, offering their sincerity, requesting peace, and requesting the dispatch of an envoy to inspect and appease, with sacrifices to be held in the following year, Xinmao (辛卯). Emperor Xuanzong ordered the eunuch Zhang Taoguang (張韜光) of the Inner Attendants' Secretariat (內侍省), who held the title of Inner Temple Prefect (內寺伯) and was granted a scarlet fish bag (賜緋魚袋), to carry the national letters and gifts, leading more than forty officials and attendants. Fengchao was graciously granted the position of Extra Staff Officer (員外接同正員) and Associate General (別將) of the Jingzhou (涇州) Fourth Gate Prefecture (四門府) of the Left Guard (左衛), and followed the envoy, taking the Anxi (安西) route, passing through the country of Kashgar (疏勒國), then crossing the Pamir Mountains (蔥山), reaching Yangxing Ridge (楊興嶺) and the Wakhan (五赤匿國) region of the Pamir River (播蜜川). After that, they passed through the countries of Humm (護蜜國), Kuba (拘緯國), Kalana (葛藍國), Lambaka (藍婆國), Nihak (孽和國), Udyana (烏仗那國), also known as Uchang (烏長) or Uchan (烏纏), Mangalapura (茫誐勃國), and the city of Gautou (高頭城). After that, they passed through the countries of Madana (摩但國), Sindhu (信度城), near the Sindhu River (信度河), also known as Xintu (信圖) or Xintou (辛頭城), and on the twenty-first day of the second month of the year Guihai (癸巳) of the twelfth year of Tianbao, they arrived in the country of Gandhara (乾陀羅國), in Sanskrit, Gandhāra (健䭾邏國).
罽賓東都城也。王者冬居此地，夏處罽賓，隨其暄涼以順其性。
時王極垂禮接，祇奉國恩，使還對辭並得信物，獻款進奉旋歸大唐。奉朝當爲重患纏綿，不堪勝致，留寄健䭾邏國中。使歸朝後，漸痊平，誓心歸佛，遂投舍利越魔三藏，落髮披緇，愿早還鄉對見明主，侍覲父母忠孝兩全。
時蒙三藏賜與法號，梵云達摩䭾都，唐言以翻名為法界。時年二十有七方得出家，即當肅宗文明武德大聖大宣孝皇帝至德二載丁酉歲也。洎二十九于迦濕彌羅國進受近圓，請文殊矢涅地(地移反平聲呼，唐言翻為正智)，為鄔波[亭*也]耶(唐言親教師，安西雲和上)鄔不羼提(唐言闕)為羯磨阿遮利耶(唐言軌範師，若至四鎮安西云阿阇梨，訛略耳)，䭾里魏(巍屈反入聲呼)地(平聲同上，唐言闕)為教授阿遮利耶(同上)，三師七證授以律儀。于蒙鞮寺諷聲聞戒，諷畢聽習根本律儀，然于北天竺國皆薩婆多學也(唐言根本說一切有)。然此蒙鞮寺者，北天竺王踐位后建茲寺矣。梵云蒙鞮微賀羅，微賀羅者唐言住處，住處即寺也。次有阿彌陀婆挽(免煩反平聲呼)寺，次有阿難儀寺，次有繼者岑寺，次有惱也羅寺，次有惹惹(而者反)寺，次有將軍寺，次有也里特勒寺，突厥王子置也。次有可敦寺，突厥皇后置也
【現代漢語翻譯】 現代漢語譯本 罽賓（Kashmir，古國名）的東都城。國王冬天居住在這裡，夏天則住在罽賓，隨著氣候的寒暖來順應自己的習性。
當時國王非常恭敬地接待使者，感謝大唐的恩情，使者回國覆命時得到了回贈的禮物，呈上貢品后返回大唐。使者回朝後，卻被重病纏身，無法勝任職務，便留在健䭾邏國（Gandhara）中休養。使者回朝之後，病情逐漸好轉，立誓皈依佛門，於是投奔舍利越魔三藏（Śāriputra-varman，人名），剃度出家，希望早日返回故鄉，拜見聖明的君主，侍奉父母，忠孝兩全。
當時蒙三藏賜予他法號，梵文是達摩䭾都（Dharmadhātu），翻譯成漢語是法界。他出家時是二十七歲，即唐肅宗文明武德大聖大宣孝皇帝至德二載丁酉年。二十九歲時，他在迦濕彌羅國（Kashmir）接受了近圓戒（upasampadā，比丘戒），請文殊矢涅地（Mañjuśrījñāna，意為正智）為鄔波[亭*也]耶（upādhyāya，意為親教師，安西稱和尚），鄔不羼提（姓名，意義闕如）為羯磨阿遮利耶（karmācārya，意為軌範師，若在四鎮安西則稱阿阇梨，是訛略的說法），䭾里魏地（姓名，意義闕如）為教授阿遮利耶（同上），三師七證授予他律儀。他在蒙鞮寺（Mungti Monastery）誦讀聲聞戒，誦讀完畢後學習根本律儀，因為在北天竺國（North India）都學習薩婆多部（Sarvāstivāda，一切有部）。蒙鞮寺是北天竺國王即位后建造的。梵文是蒙鞮微賀羅（Mungti Vihara），微賀羅（Vihara）翻譯成漢語是住處，住處就是寺廟。其次是阿彌陀婆挽寺（Amitabha Vana Monastery），其次是阿難儀寺（Ananda Monastery），其次是繼者岑寺（Jijaka Cetiya Monastery），其次是惱也羅寺（Nala Monastery），其次是惹惹寺（Rara Monastery），其次是將軍寺（General Monastery），其次是也里特勒寺（Eri-Tegin Monastery），是突厥王子建造的。其次是可敦寺（Katun Monastery），是突厥皇后建造的。
【English Translation】 English version The eastern capital city of Kipin (Kashmir). The king resides here in winter and in Kipin during summer, adapting to the warmth and coolness to suit his nature.
At that time, the king received the envoy with utmost courtesy, expressing gratitude for the grace of the Tang Dynasty. When the envoy returned to report, he received gifts in return, presented tributes, and then returned to the Great Tang. After returning to the court, the envoy was afflicted with a serious illness, unable to fulfill his duties, and remained in the country of Gandhara to recuperate. After the envoy returned to the court, his condition gradually improved, and he vowed to convert to Buddhism. He then sought refuge with Śāriputra-varman Tripitaka, shaved his head, donned the robes, and wished to return to his hometown soon to see the enlightened ruler, serve his parents, and fulfill both loyalty and filial piety.
At that time, the Tripitaka bestowed upon him a Dharma name, which in Sanskrit is Dharmadhātu, and translated into Chinese as 法界 (Dharma Realm). He was twenty-seven years old when he renounced the world, which was the second year of the Zhide era (至德) of Emperor Suzong (肅宗) of the Tang Dynasty, the year Dingyou (丁酉). At the age of twenty-nine, he received the full ordination (upasampadā) in the country of Kashmir, with Mañjuśrījñāna (文殊矢涅地, meaning 'Right Wisdom') as his upādhyāya (鄔波[亭*也]耶, meaning 'preceptor', called 'heshang' in Anxi), someone named 鄔不羼提 (name, meaning unknown) as his karmācārya (羯磨阿遮利耶, meaning 'disciplinary teacher', called 'acharya' in Anxi of the Four Garrisons, a corrupted term), and someone named 䭾里魏地 (name, meaning unknown) as his professor ācārya (教授阿遮利耶, same as above). The three teachers and seven witnesses conferred upon him the precepts. At Mungti Monastery (蒙鞮寺), he recited the Śrāvakayāna precepts, and after reciting, he studied the fundamental precepts, because in North India (北天竺國) they all study the Sarvāstivāda (薩婆多部, 'the school that asserts everything exists'). This Mungti Monastery was built by the king of North India after he ascended the throne. The Sanskrit name is Mungti Vihara (蒙鞮微賀羅), and Vihara (微賀羅) translates into Chinese as 住處 (dwelling place), which means temple. Next is Amitabha Vana Monastery (阿彌陀婆挽寺), then Ananda Monastery (阿難儀寺), then Jijaka Cetiya Monastery (繼者岑寺), then Nala Monastery (惱也羅寺), then Rara Monastery (惹惹寺), then General Monastery (將軍寺), then Eri-Tegin Monastery (也里特勒寺), built by a Turkic prince. Next is Katun Monastery (可敦寺), built by the Turkic queen.
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此國伽藍三百餘所，靈塔瑞像，其數頗多，或阿育王及五百阿羅漢之所建立也。如是巡禮，兼習梵語，經游四年，夙夜虔心，未曾暫舍。其國四周山為外郭，總開三路以設關防，東接吐蕃，北通勃律，西門一路通乾陀羅，別有一途常時禁斷，天軍行幸方得暫開。
法界至於第四年後，出迦濕蜜國入乾陀羅城，于如羅灑王寺中安置。其寺王所建立，從王為名，王即上古罽膩吒王之胄胤也。次有可忽哩寺，王子名也，繽芝寺，王女名也，復有旃檀忽哩寺，王弟名也，此皆隨人建立，從彼受名。次有特勤灑寺，突厥王子造也，可敦寺，突厥皇后造也。復有阿瑟吒寺、薩緊忽哩寺、罽膩吒王聖塔寺、罽膩吒王演提灑寺，此寺復有釋迦如來頂骨舍利，有罽膩吒王伐龍宮沙彌寺。
如是巡禮又經二年，即當代宗眷文孝武皇帝廣德二年甲辰歲也，從此南遊中天竺國親禮八塔，往迦毗羅伐窣睹城，佛降生處塔。次摩揭提國，菩提道場成佛處塔，于菩提寺夏坐安居。次波羅痆斯城仙人鹿野苑中轉法輪處塔，次鷲峰山說法華等經處塔，次廣嚴城，現不思議處塔。次泥嚩襪多城，從天降下三道寶階塔(亦云寶橋)。次室羅伐城逝多林給孤獨園，說摩訶般若波羅蜜多度諸外道處塔。次拘尸那城娑羅雙林，現入涅槃處塔。
【現代漢語翻譯】 現代漢語譯本： 這個國家有三百多所伽藍（寺廟），靈塔和瑞像的數量也很多，有些是阿育王（印度孔雀王朝的國王）和五百阿羅漢（斷盡煩惱，證得無學果位的聖者）所建立的。法界法師就這樣巡禮，兼學習梵語，經歷了四年，日夜虔誠用心，未曾有片刻懈怠。這個國家的四周有山作為外圍屏障，總共開設了三條道路設定關防，東邊連線吐蕃（古代藏族政權），北邊通往勃律（古代中亞地區），西門有一條路通往乾陀羅（古代印度地區），另外有一條路常年禁止通行，只有天軍出行時才允許暫時開放。
法界法師在第四年後，從迦濕蜜國（克什米爾）出發進入乾陀羅城，安置在如羅灑王寺中。這座寺廟是國王所建立的，因此以國王的名字命名，這位國王是上古罽膩吒王（貴霜帝國國王）的後代。其次有可忽哩寺，以王子名字命名；繽芝寺，以王女名字命名；還有旃檀忽哩寺，以王弟名字命名，這些都是隨著人物的建立而以他們的名字命名。還有特勤灑寺，是突厥王子建造的；可敦寺，是突厥皇后建造的。還有阿瑟吒寺、薩緊忽哩寺、罽膩吒王聖塔寺、罽膩吒王演提灑寺，這座寺廟裡還有釋迦如來（佛教創始人）的頂骨舍利，以及罽膩吒王伐龍宮沙彌寺。
就這樣巡禮又經過了兩年，即是唐代宗李豫文孝武皇帝廣德二年甲辰年。從此向南遊歷中天竺國（古代印度中部地區），親自禮拜八座塔，前往迦毗羅衛國（釋迦牟尼佛的故鄉）的藍毗尼園，那裡有佛陀降生處的塔。然後是摩揭陀國（古代印度地區），菩提伽耶的菩提道場，那裡有佛陀成佛處的塔，並在菩提寺進行夏季安居。然後是波羅奈斯城（今瓦拉納西）的仙人鹿野苑，那裡有佛陀初轉法輪處的塔。然後是鷲峰山，那裡有佛陀宣講《法華經》等經典的地方的塔。然後是廣嚴城（吠舍離），那裡有佛陀示現不可思議神變處的塔。然後是泥嚩襪多城，那裡有從天降下的三道寶階塔（也稱為寶橋）。然後是室羅伐悉底城（舍衛城）的逝多林給孤獨園，那裡有佛陀宣講《摩訶般若波羅蜜多經》，度化各種外道的地方的塔。最後是拘尸那揭羅城（拘尸那迦）的娑羅雙樹林，那裡有佛陀示現入涅槃處的塔。
【English Translation】 English version: In this country, there are over three hundred monasteries (伽藍, qiélán), and numerous sacred stupas and auspicious images. Some were established by King Ashoka (阿育王, Āyùwáng, King of the Mauryan Empire in India) and the five hundred Arhats (阿羅漢, Āluóhàn, enlightened beings who have attained Nirvana). Thus, Dharma Master Fajie traveled and studied Sanskrit for four years, with diligence day and night, never slacking off. The country is surrounded by mountains as an outer defense, with three roads opened for checkpoints. To the east, it connects to Tubo (吐蕃, Tǔbō, ancient Tibetan regime), to the north, it leads to Bolu (勃律, Bólǜ, ancient Central Asian region), and to the west, one road leads to Gandhara (乾陀羅, Qiántuóluó, ancient Indian region). Another road is permanently closed, only to be opened temporarily for the passage of the celestial army.
In the fourth year, Dharma Master Fajie departed from Kashmira (迦濕蜜國, Jiāshīmìguó, Kashmir) and entered the city of Gandhara, settling in the Rajavihara of Rulusha. This monastery was built by the king and named after him. The king was a descendant of the ancient King Kanishka (罽膩吒王, Jìnìzhàwáng, Kushan Empire king). Next, there is the Kahuli Monastery, named after the prince; the Binzhi Monastery, named after the princess; and the Chandanahuli Monastery, named after the king's brother. These were all named after the individuals who established them. There is also the Teqinsha Monastery, built by a Turkic prince, and the Katun Monastery, built by a Turkic queen. Furthermore, there are the Asheta Monastery, the Sajinhuli Monastery, the Kanishka Holy Stupa Monastery, and the Kanishka Yandisha Monastery. This monastery also houses the skull relics of Shakyamuni Buddha (釋迦如來, Shìjiā Rúlái, founder of Buddhism), and the Kanishka Valonggong Shami Monastery.
After another two years of pilgrimage, it was the second year of Guangde (廣德二年, Guǎngdé èr nián) during the reign of Emperor Daizong (代宗, Dàizōng) of the Tang Dynasty, the year Jia Chen (甲辰歲, Jiǎchén suì). From there, he traveled south to Central India (中天竺國, Zhōng Tiānzhúguó, ancient central region of India) to personally pay homage to the Eight Great Stupas, going to Kapilavastu (迦毗羅伐窣睹城, Jiāpíluó fáwùdǔ chéng), the city where the Buddha was born, where there is a stupa marking the Buddha's birthplace. Next was Magadha (摩揭提國, Mójiétíguó, ancient Indian region), Bodh Gaya (菩提道場, Pútí dàochǎng), where there is a stupa marking the place where the Buddha attained enlightenment, and he spent the summer retreat at the Bodhi Monastery. Next was Varanasi (波羅痆斯城, Bōluónàsī chéng, present-day Varanasi), the Deer Park (仙人鹿野苑, Xiānrén Lùyěyuàn) where the Buddha first turned the Wheel of Dharma. Next was Vulture Peak (鷲峰山, Jiùfēngshān), where the Buddha preached the Lotus Sutra and other scriptures. Next was Vaishali (廣嚴城, Guǎngyánchéng), where there is a stupa marking the place where the Buddha manifested inconceivable miracles. Next was Sankissa (泥嚩襪多城, Níwáwàduō chéng), where there is a stupa marking the place where the Buddha descended from heaven on the three jeweled stairways (also known as the Jewel Bridge). Next was Jetavana Monastery (逝多林給孤獨園, Shìduōlín Jǐgūdúyuán) in Shravasti (室羅伐城, Shìluófá chéng), where the Buddha preached the Maha Prajnaparamita Sutra and converted various heretics. Finally, there was Kushinagar (拘尸那城, Jūshīnà chéng), the Sala Grove (娑羅雙林, Suōluó shuānglín) where the Buddha entered Nirvana.
如是八塔右繞供養瞻禮略周。
次於那爛陀寺中住經三載，又至烏仗那國尋禮聖蹤，住茫誐(平聲呼虐迦反)勃寺。復有蘇訶拔提寺(唐言日宮寺也)，缽茫拔提寺(唐言蓮華寺)，如是往來遍尋聖蹟，與《大唐西域記》說無少差殊。思戀 聖朝、本生父母、內外戚屬，焚灼其心，念鞠育恩深昊天罔極，發願歸國瞻覲
君親，稽首諮詢越魔三藏。三藏初聞至意不許，法界以理懇請于再三，三藏已於天寶九年曾至唐國，日常贊慕摩訶支那。既見懇誠方遂所請，乃手授梵本《十地經》及《迴向輪經》並《十力經》，共同一夾，並大聖釋迦牟尼佛一牙舍利，皆頂戴慇勤悲淚而授，將為信物奉獻聖皇，伏願漢地傳揚廣利群品。法界頂跪拜受悲淚禮辭，當欲泛海而歸，又慮滄波險阻，乃卻取北路還歸帝鄉。
我聖神文武皇帝，聖德遠被聲震五天，道邁羲軒威加八表，慕仰三寶信重一乘，異域輸金重譯來貢。法界所將舍利及梵本經，自彼中天來至漢界，凡所經歷，睹貨羅國五十七蕃中，有一城號骨咄國，城東不遠有一小海，其水極深，當持牙經南岸而過。時彼龍神知有舍利，地土搖動玄雲掩興，霹靂震雷雹雨驟墮。有一大樹不遠海邊，時與眾商投于樹下，枝葉摧落空心火燃。時首領商普告眾曰：「誰將舍利異寶
【現代漢語翻譯】 像這樣，（他們）以右繞的方式繞著八座佛塔，供養和瞻仰，大致一週。
之後，（他）在那爛陀寺（Nālandā，古代印度佛教寺院及學術中心）住了三年，又到烏仗那國（Udyāna，古代印度北部地區）尋找聖蹟，住在茫誐勃寺（Mangabuddha-vihāra）。還有蘇訶拔提寺（Sukhāvatī-vihāra，唐朝時稱為日宮寺），缽茫拔提寺（Padmavatī-vihāra，唐朝時稱為蓮華寺），像這樣往來各地，遍尋聖蹟，與《大唐西域記》所說的沒有絲毫差別。思念聖朝、本生父母、內外親屬，心中如焚，想到養育之恩深重如昊天，無邊無際，發願回國瞻仰君親，於是稽首諮詢越魔三藏（Prajñāvarman，一位三藏法師）。三藏最初聽到他的意願不答應，法界（Dharmadhātu，僧人名字）以道理懇請再三，三藏因為在天寶九年曾到過唐朝，日常贊慕摩訶支那（Mahācīna，對中國的尊稱）。既然看到他懇切真誠，才答應了他的請求，於是親手授予梵文原本的《十地經》（Daśabhūmika Sūtra）、《迴向輪經》（Parivarta-cakra Sūtra）和《十力經》（Daśabala Sūtra），共同放在一個夾子里，還有大聖釋迦牟尼佛（Śākyamuni Buddha）的一顆牙舍利，都頂戴在頭上，慇勤地、悲傷地流著眼淚授予他，讓他作為信物奉獻給聖皇，希望在漢地傳揚，廣泛利益眾生。法界頂禮跪拜接受，悲傷地流著眼淚告辭，本想泛海而歸，又考慮到滄海波濤險阻，於是改取北路返回帝鄉。
我聖神文武皇帝，聖德遠播，聲威震動五天（panchā-dhyātmāni，佛教術語，指東、西、南、北、中五個方位），道行超越羲皇軒轅，威望加於八表（指極遠的地方），仰慕三寶（Triratna，佛、法、僧），信重一乘（Ekāyana，佛教術語，指唯一的成佛之道），異域進獻黃金，重新翻譯佛經來進貢。法界所帶的舍利和梵文佛經，自從中天（Madhyadeśa，古代印度中心地區）來到漢地邊界，凡是所經歷的地方，在睹貨羅國（Tokharistan，古代中亞地區）五十七個藩屬國中，有一個城叫做骨咄國，城東不遠的地方有一個小海，海水極深，當時拿著牙舍利從南岸經過。當時那裡的龍神（Nāga）知道有舍利，地動山搖，烏雲遮蔽天空，霹靂震雷，冰雹驟然降落。有一棵大樹離海邊不遠，當時和眾商人一起投奔到樹下，樹枝樹葉摧折掉落，樹心空空燃燒起來。當時的首領商人普告眾人說：『是誰帶著舍利異寶？』
【English Translation】 Thus, they circumambulated the eight stupas in a clockwise direction, offering their respects and veneration, completing a full circle.
Afterward, he resided in Nālandā Monastery for three years. He then traveled to the country of Udyāna to seek out sacred sites, staying at Mangabuddha-vihāra. There was also Sukhāvatī-vihāra (called 'Sun Palace Monastery' in the Tang Dynasty) and Padmavatī-vihāra (called 'Lotus Flower Monastery' in the Tang Dynasty). In this way, he traveled back and forth, searching for sacred traces, which were no different from what was described in the 'Great Tang Records on the Western Regions'. Longing for the sacred court, his own parents, and relatives both near and far, his heart burned with the thought of their profound nurturing grace, as vast as the heavens. He vowed to return to his country to pay homage to his sovereign and parents, and prostrated himself to consult with Tripiṭaka Prajñāvarman. Initially, the Tripiṭaka Master did not permit his intention. However, Dharmadhātu earnestly pleaded with reason again and again. The Tripiṭaka Master had previously visited the Tang Dynasty in the ninth year of the Tianbao era and had always admired Mahācīna. Seeing his sincerity, he finally granted his request, personally handing him the Sanskrit originals of the 'Daśabhūmika Sūtra' (Ten Stages Sutra), the 'Parivarta-cakra Sūtra' (Turning of the Wheel of Merit Sutra), and the 'Daśabala Sūtra' (Ten Powers Sutra), all placed together in one case, along with a tooth relic of the Great Sage Śākyamuni Buddha. He reverently placed them on his head and tearfully entrusted them to him, to be presented as a token of faith to the sacred emperor, hoping that they would be propagated in the Han lands to widely benefit all beings. Dharmadhātu knelt and received them with tears of gratitude, bidding farewell. Originally intending to return by sea, he then considered the dangers of the vast ocean and instead chose the northern route to return to his imperial homeland.
Our sagacious and martial emperor's sacred virtue was widely spread, his reputation resounding throughout the five regions (pancha-dhyatmani), his virtue surpassing the legendary emperors Xi and Xuan, his authority extending to the farthest reaches. He admired the Three Jewels (Triratna) and deeply believed in the One Vehicle (Ekāyana). Foreign lands offered gold and re-translated scriptures as tribute. The relics and Sanskrit scriptures that Dharmadhātu was carrying, coming from Madhyadeśa to the borders of the Han lands, passed through the 57 vassal states of Tokharistan. In one city called Kudu, not far east of the city, there was a small sea, its waters extremely deep. At that time, he was carrying the tooth relic across the southern shore. The Nāga deities there, knowing of the relic, caused the earth to shake and dark clouds to cover the sky, with thunder and lightning and a sudden downpour of hail. A large tree not far from the seashore, under which merchants had gathered, had its branches and leaves broken off, and its hollow core burst into flames. The leader of the merchants then announced to everyone, 'Who is carrying the relic and extraordinary treasures?'
殊珍，不爾龍神何斯拗怒？有即持出投入海中，無令眾人受茲惶怖。」法界是時懇心祈願，放達本國利濟邦家，所獲福因用資龍力。從日出后洎于申時，祈祝至誠云收雨霽，僅全草命。漸次前行至拘蜜支國，王名頓散灑，次惹瑟知國，王名黑未梅，次至式匿國，如是行李經歷三年，備涉艱難，捐軀委命誓心報國，愿奉 君親聖慈。曲臨漸屆疏勒(一名沙勒)，時王裴冷冷，鎮守使魯陽，留住五月。次至於闐(亦云于遁或云䛦丹)，梵云瞿薩怛那(唐言地乳國)，王尉遲曜、鎮守使鄭據，延住六月。次威戎城亦名缽浣國，正曰怖污國，鎮守使蘇岑，次據瑟得城使賈詮，次至安西，四鎮節度使開府儀同三司撿挍右散騎常侍安西副大都護兼御史大夫郭昕，龜茲國王白環(亦云丘茲)正曰屈支城。西門外有蓮花寺，有三藏沙門名勿提提犀魚(唐云蓮花精進)，至誠祈請譯出《十力經》，可三紙許，以成一卷。三藏語通四鎮。梵漢兼明，此十力經佛在舍衛國說。
安西境內有前踐山，前踐寺，復有耶婆瑟雞山，此山有水滴溜成音，每歲一時采以為曲。故有耶婆瑟雞寺，東西拓厥寺、阿遮哩貳寺，於此城住一年有餘。次至烏耆國，王龍如林、鎮守使楊日祐，延留三月。從此又發至北庭州，本道節度使御史大夫楊襲古，與龍興
【現代漢語翻譯】 現代漢語譯本：『殊珍，不然龍神為何如此惱怒？有就拿出來投入海中，不要讓眾人遭受這樣的惶恐。』法界這時懇切地祈願，爲了發展本國，利益百姓，將所獲得的福報用來資助龍神的力量。從日出後到申時，虔誠地祈禱，雲散雨停，勉強保全了草木的生命。逐漸前行到達拘蜜支國（Kummich），國王名叫頓散灑（Dun San Sa）；接著到達惹瑟知國（Rese Zhi），國王名叫黑未梅（Hei Wei Mei）；再到式匿國（Shi Ni）。這樣，一行人經歷了三年，歷盡艱難，捨棄生命，立誓報效國家，願意奉獻給君王和父母的聖恩。慢慢地到達疏勒（Shule，一名沙勒，also called Shale），當時的國王是裴冷冷（Pei Leng Leng），鎮守使是魯陽（Lu Yang），在那裡停留了五個月。接著到達于闐（Yutian，也叫于遁，also called Yu Dun，或叫䛦丹，or called Yu Dan），梵語叫瞿薩怛那（Kushatanna，唐言地乳國，meaning Land of Milk）。國王是尉遲曜（Yuchi Yao），鎮守使是鄭據（Zheng Ju），在那裡住了六個月。接著是威戎城（Weirong City），也叫缽浣國（Bohuan Country），正名叫怖污國（Buwu Country），鎮守使是蘇岑（Su Cen）。接著是據瑟得城（Jusede City），使者是賈詮（Jia Quan）。接著到達安西（Anxi），四鎮節度使、開府儀同三司、撿挍右散騎常侍、安西副大都護兼御史大夫郭昕（Guo Xin），龜茲國王白環（Bai Huan，也叫丘茲，also called Qiuzi），正名叫屈支城（Quzhi City）。西門外有蓮花寺（Lianhua Temple），有三藏沙門名叫勿提提犀魚（Wuti Tixi Yu，唐云蓮花精進，meaning Lotus Diligence），至誠祈請翻譯出《十力經》（Dashilijing），大約三紙的篇幅，可以成一卷。《三藏》（Sanzang）精通四鎮的語言，梵語和漢語都很精通。這部《十力經》（Dashilijing）是佛陀在舍衛國（Shewei Country）所說的。 安西境內有前踐山（Qianjian Mountain），前踐寺（Qianjian Temple），還有耶婆瑟雞山（Yeboseji Mountain），這座山上有水滴落形成聲音，每年在特定的時間採集這些水滴的聲音作為樂曲。所以有耶婆瑟雞寺（Yeboseji Temple），東西拓厥寺（Dongxi Tuojue Temple）、阿遮哩貳寺（Azhali Er Temple），在這個城裡住了一年多。接著到達烏耆國（Wuqi Country），國王是龍如林（Long Rulin），鎮守使是楊日祐（Yang Riyou），在那裡停留了三個月。從此又出發到達北庭州（Beiting Prefecture），本道節度使、御史大夫楊襲古（Yang Xigu），與龍興
【English Translation】 English version: 『Exceptional treasures, otherwise why would the dragon gods be so angered? If you have them, take them out and throw them into the sea, lest the people suffer such fear.』 At this time, Fajie earnestly prayed, for the development of the country and the benefit of the people, using the merits he had gained to support the power of the dragon gods. From sunrise until Shen time (3-5 pm), he prayed sincerely, and the clouds dispersed and the rain stopped, barely saving the lives of the plants. Gradually, they proceeded to Kummich (拘蜜支國), where the king was named Dun San Sa (頓散灑); then to Rese Zhi (惹瑟知國), where the king was named Hei Wei Mei (黑未梅); and then to Shi Ni (式匿國). Thus, the party spent three years, enduring hardships, sacrificing their lives, and vowing to serve the country, willing to dedicate themselves to the sacred kindness of the ruler and their parents. Gradually, they approached Shule (疏勒), also known as Shale (沙勒), where the king at the time was Pei Leng Leng (裴冷冷), and the garrison commander was Lu Yang (魯陽), and they stayed there for five months. Then they arrived at Yutian (于闐), also called Yu Dun (于遁) or Yu Dan (䛦丹), known in Sanskrit as Kushatanna (瞿薩怛那), which in Chinese means 'Land of Milk' (地乳國). The king was Yuchi Yao (尉遲曜), and the garrison commander was Zheng Ju (鄭據), and they stayed there for six months. Next was Weirong City (威戎城), also known as Bohuan Country (缽浣國), properly called Buwu Country (怖污國), where the garrison commander was Su Cen (蘇岑). Next was Jusede City (據瑟得城), where the envoy was Jia Quan (賈詮). Then they arrived at Anxi (安西), where the Four Garrisons Military Commissioner, Kaifu Yitong Sansi, Jianxiao You Sanqi Changshi, Deputy Protector-General of Anxi and Grand Censor Guo Xin (郭昕), and the King of Kucha, Bai Huan (白環), also known as Qiuzi (丘茲), properly called Quzhi City (屈支城). Outside the west gate was Lotus Temple (蓮花寺), where there was a Tripitaka monk named Wuti Tixi Yu (勿提提犀魚), which in Chinese means 'Lotus Diligence' (蓮花精進), who sincerely requested the translation of the Dashilijing (《十力經》), which was about three sheets of paper long and could be made into one scroll. The Tripitaka (三藏) was fluent in the languages of the Four Garrisons, and was proficient in both Sanskrit and Chinese. This Dashilijing (《十力經》) was spoken by the Buddha in Shavei Country (舍衛國). Within the territory of Anxi (安西) are Qianjian Mountain (前踐山), Qianjian Temple (前踐寺), and also Yeboseji Mountain (耶婆瑟雞山). On this mountain, water droplets form sounds, and every year at a specific time, the sounds of these water droplets are collected as music. Therefore, there is Yeboseji Temple (耶婆瑟雞寺), Dongxi Tuojue Temple (東西拓厥寺), and Azhali Er Temple (阿遮哩貳寺). They stayed in this city for more than a year. Then they arrived at Wuqi Country (烏耆國), where the king was Long Rulin (龍如林), and the garrison commander was Yang Riyou (楊日祐), and they stayed there for three months. From there, they set off again to Beiting Prefecture (北庭州), where the Military Commissioner and Grand Censor Yang Xigu (楊襲古), and Longxing
寺僧，請于闐國三藏沙門尸羅達摩(唐言戒法)譯《十地經》。三藏讀梵文並譯語，沙門大震筆授，沙門法超潤文，沙門善信證義，沙門法界證梵文並譯語；《迴向輪經》翻譯準此。
翻經既畢，繕寫欲終，時逢聖朝四鎮北庭，宜慰使中使假明秀來至北庭，洎貞元五年己巳之歲九月十三日，與本道奏事官節度押衙牛昕、安西道奏事官程鍔等，隨使入朝，當爲沙河不通取回鶻路。又為單于不信佛法，所赍梵夾不敢持來，留在北庭龍興寺藏，所譯漢本隨使入都。
六年二月來到上京，有敕令于躍龍門使院安置。中使假明秀，遂將釋迦真身一牙舍利及所譯經，進奉入內。天恩宣付左神策軍，令寫此經本，與佛牙舍利一時進來。
時左街功德使竇文場，準敕裝寫進奉闕庭兼奏：從安西來無名僧悟空，年六十舊名法界，俗姓車名奉朝，請住章敬寺。其年二月二十五日，奉敕宣與正度余依。又本道節度奏事官，以俗姓車奉朝名銜奏。至五月十五日，敕授壯武將軍守左金吾衛大將軍員外接同正員兼試太常卿，爰有制日，敕伊西庭節度奏事官節度押衙同節度副使云麾將軍守左金吾衛大將軍員外接同正員牛昕等，並越自流沙涉于陰國，奉三軍向化之慕，申萬里戀闕之誠，雨雪載霏行邁無已，方貢善達，覆命言旋，舉范
【現代漢語翻譯】 現代漢語譯本：寺里的僧人翻譯了于闐國三藏沙門尸羅達摩（唐言戒法）所著的《十地經》。三藏負責解讀梵文並翻譯成漢語，沙門大震負責筆錄，沙門法超負責潤色文字，沙門善信負責考證義理，沙門法界負責考證梵文和譯文；《迴向輪經》的翻譯也遵循同樣的流程。
翻譯完成後，繕寫工作即將結束時，正逢聖朝的四鎮北庭，宜慰使中的中使假明秀來到北庭，在貞元五年己巳年的九月十三日，與本道的奏事官節度押衙牛昕、安西道奏事官程鍔等人，跟隨使者入朝，因為沙河不通，所以取道回鶻。又因為單于不信奉佛法，所攜帶的梵文經卷不敢帶過來，就留在北庭龍興寺儲存，所翻譯的漢文版本則跟隨使者進入都城。
貞元六年二月，來到上京，有皇帝的命令在躍龍門使院安置。中使假明秀，於是將釋迦牟尼佛的真身一牙舍利以及所翻譯的經書，進獻給朝廷。皇帝下令交給左神策軍，讓他們抄寫這部經書，與佛牙舍利一起呈上來。
當時左街功德使竇文場，按照皇帝的命令裝裱抄寫後進獻給朝廷，並上奏說：從安西來的無名僧人悟空，年齡六十歲，原來的名字叫法界，俗姓車名奉朝，請求住在章敬寺。當年二月二十五日，皇帝下令按照正式僧人的待遇給予其餘的供給。另外，本道節度奏事官，以俗姓車奉朝的名義上奏。到五月十五日，皇帝授予他壯武將軍守左金吾衛大將軍員外接同正員兼試太常卿的官職，並且有制書說，敕令伊西庭節度奏事官節度押衙同節度副使云麾將軍守左金吾衛大將軍員外接同正員牛昕等人，他們越過流沙，深入陰國，表達了三軍歸順教化的願望，表達了萬里之外思念朝廷的誠意，冒著風雪艱難跋涉，終於將貢品送達，完成使命返回，堪稱典範。
【English Translation】 English version: The monks of the temple translated the Daśabhūmika Sūtra (Ten Stages Sutra) by Śīladharma (meaning 'Precept Dharma' in Chinese), a Tripiṭaka (Táng yán jiè fǎ) master from the Kingdom of Khotan. The Tripiṭaka master was responsible for interpreting the Sanskrit and translating it into Chinese, the śrāmaṇa (monk) Dà Zhèn was responsible for writing it down, the śrāmaṇa Fǎ Chāo was responsible for polishing the text, the śrāmaṇa Shàn Xìn was responsible for verifying the meaning, and the śrāmaṇa Fǎ Jiè was responsible for verifying the Sanskrit and the translation; the translation of the Āvartacakra Sūtra (Sutra of the Wheel of Reversion) followed the same process.
After the translation was completed and the copying was about to end, it coincided with the arrival of Jiǎ Míngxiù, the envoy from the Four Garrisons of the Northern Court of the Holy Dynasty, to the Northern Court. On the 13th day of the ninth month of the year jǐsì (sexagenary cycle) of the Zhēnyuán fifth year (789 CE), together with Niú Xīn, the reporting official of this circuit and the military commissioner, and Chéng È, the reporting official of Ānxī Circuit, they followed the envoy to the capital. Because the Shā River was impassable, they took the route through the Uyghur territory. Furthermore, because the chányú (ruler of the Xiongnu) did not believe in Buddhism, they did not dare to bring the Sanskrit scriptures they carried, so they left them in the Lóngxīng Temple in the Northern Court for safekeeping, while the translated Chinese version followed the envoy to the capital.
In the second month of the sixth year of Zhēnyuán (790 CE), they arrived in the capital, and there was an imperial decree to settle them in the Yùelóngmén Envoy Institute. The envoy Jiǎ Míngxiù then presented a tooth śarīra (relic) of the true body of Śākyamuni and the translated scriptures to the court. The emperor ordered that they be handed over to the Left Divine Strategy Army, ordering them to copy this scripture and present it together with the Buddha's tooth śarīra.
At that time, Dòu Wénchǎng, the Commissioner of Merits of the Left Street, in accordance with the imperial decree, mounted and copied the scripture and presented it to the court, and also reported: Wùkōng, an anonymous monk from Ānxī, is sixty years old, his original name was Fǎ Jiè, his secular surname was Chē and his given name was Fèngcháo, and he requests to reside in the Zhāngjìng Temple. On the 25th day of the second month of that year, an imperial decree was issued to grant him the same provisions as a regular monk. In addition, the reporting official of this circuit, using the name Chē Fèngcháo with his secular surname, reported to the court. On the 15th day of the fifth month, the emperor conferred upon him the title of General Zhuàngwǔ, concurrently holding the positions of Acting Grand General of the Left Golden Guard and Extra Official with the same rank as a Regular Official, and also concurrently serving as Vice Minister of the Court of Imperial Sacrifices. Furthermore, there was an imperial edict stating that Niú Xīn, the reporting official of the Yīxī Court, the military commissioner, and the Deputy Military Commissioner, with the title of General Yúnhuī, concurrently holding the positions of Acting Grand General of the Left Golden Guard and Extra Official with the same rank as a Regular Official, and others, crossed the quicksand and ventured into the Yīn country, expressing the desire of the three armies to submit to the teachings, expressing the sincerity of longing for the court from ten thousand miles away, braving the snow and rain and traveling tirelessly, finally delivering the tribute and returning to fulfill their mission, setting an example.
羌入計之勞，慰班超出遠之思，俾升崇祑，以勸使臣可依前件。是歲也，天恩正名、冠冕兼履，昔名法界今字悟空，捧戴慚惶不任感懼，乃歸章敬次及鄉園，訪問二親，墳樹已拱，兄弟子侄家無一人，疏遠諸房少得聞見，凡所來往經四十年。
辛卯西征於今庚午，悲不奉養喜遇明時，所進牙經愿資聖壽，其所進《十地經》，依常途寫一百二十一紙成部，勒為九卷。此經佛初成正覺已，經二七日，住他化自在天宮摩尼寶藏殿說。《迴向輪經》，佛在金剛摩尼寶山峰中與大菩薩說，譯成三紙半，以為一卷。其《十力經》，如前所說，譯成三紙，復為一卷。三部都計一百二十九紙，總十一卷，同爲一帙。然為斯經未入目錄，伏恐年月深遠人疑偽經，今請編入大唐貞元《續開元釋教錄》。伏以一辭聖唐於今四代，凌霜冒雪經四十年，尋禮聖蹤所經國邑，或一瞻禮或漸旬時，或經累旬或盈數月，或住一歲二三四年，或遇吉祥或遭劫賊，安樂時少憂惱處多，不能宣心一一屢說。幸逢明聖略舉大網，伏乞施行流傳永代。
沙門圓照，自惟疵賤素無藝能，喜遇明時再登翻譯，續修《圖紀》贊述真乘，並修大唐貞元《續開元釋教錄》。悟空大德具述行由，托余記之，以附圖錄，聊以驗其事也。久積歲年，詰問根源，恭承口訣
，詞疏意拙編其次云，大雅碩才愿詳其志也。
佛說十力經
三藏沙門勿提提犀魚于安西蓮花寺譯畢進上
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸苾芻：「汝等當知諸佛、如來、應正等覺具足十力，具十力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。何等為十？所謂如來、應、正等覺，於是處如實知是處，于非處如實知非處，皆如實知。若諸如來、應、正等覺，於是處如實知是處，于非處如實知非處，以如實知處非處故，是名第一處非處智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來、應、正等覺于諸有情過去未來現在諸業，及諸法互觸應異熟，皆如實知。若諸如來、應正等覺，于諸有情過去未來現在諸業，及諸法互觸應異熟如實知故，是名第二業異熟智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來應正等覺，于諸有情於一切靜慮解脫等持，雜染清凈解脫清凈，建立剎別皆如實知。若諸如來、應、正等覺，于諸有情於一切靜慮解脫等持，雜染清凈解脫清凈，建立剎
【現代漢語翻譯】 現代漢語譯本： 我才疏學淺，只能勉力編纂此經，懇請博學之士詳細審閱其意。
佛說十力經
三藏沙門勿提提犀魚于安西蓮花寺譯畢敬上
如是我聞：
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。
當時，世尊告訴各位比丘（bhiksu）: 『你們應當知道諸佛、如來（tathagata）、應正等覺（arhat samyak-sambuddha）具足十力。因為具足十力，所以得名為如來、應、正等覺，是尊勝、殊特、雄猛、自在的，能夠轉動無上清凈的梵輪（brahmacakra），在大眾之中發出真正的獅子吼。什麼是十力呢？就是如來、應、正等覺，對於是處如實知是處，對於非處如實知非處，全部如實地知曉。如果諸如來、應、正等覺，對於是處如實知是處，對於非處如實知非處，因為如實知曉是處和非處，這被稱為第一處非處智力。具足此力，所以得名為如來、應、正等覺，是尊勝、殊特、雄猛、自在的，能夠轉動無上清凈的梵輪，在大眾之中發出真正的獅子吼。』
『其次，如來、應、正等覺對於一切有情（sattva）過去、未來、現在的諸業，以及諸法互相接觸所產生的異熟果報，全部如實地知曉。如果諸如來、應、正等覺，對於一切有情過去、未來、現在的諸業，以及諸法互相接觸所產生的異熟果報如實知曉，這被稱為第二業異熟智力。具足此力，所以得名為如來、應、正等覺，是尊勝、殊特、雄猛、自在的，能夠轉動無上清凈的梵輪，在大眾之中發出真正的獅子吼。』
『其次，如來、應、正等覺對於一切有情的一切靜慮（dhyana）、解脫（vimoksha）、等持（samadhi），雜染和清凈的解脫和清凈，以及建立的差別，全部如實地知曉。如果諸如來、應、正等覺，對於一切有情的一切靜慮、解脫、等持，雜染和清凈的解脫和清凈，以及建立的差別
【English Translation】 English version: Due to my limited knowledge and writing skills, I have compiled this scripture. I hope that scholars with great talent will examine its meaning in detail.
The Buddha Speaks of the Ten Powers Sutra
Translated by the Tripiṭaka（three baskets） Master Samana（mendicant） Wutitixi from Anxi Lotus Temple and respectfully presented.
Thus have I heard:
At one time, the Buddha was in the Jeta Grove（Jetavana） of Anathapindika（Anathapindada） in the country of Shravasti（Śrāvastī）.
At that time, the World Honored One（Lokasrestha） told the bhikshus（monks）: 'You should know that the Buddhas, the Tathagatas（Tathāgata）, the Arhats Samyak-sambuddhas（arhat samyak-saṃbuddha）, are endowed with the ten powers. Because they are endowed with the ten powers, they are called Tathagatas, Arhats, Samyak-sambuddhas, the most venerable, the most special, the most heroic, and the most free. They are able to turn the unsurpassed pure Brahma-wheel（brahmacakra）, and roar the true lion's roar in the great assembly. What are the ten powers? They are that the Tathagatas, Arhats, Samyak-sambuddhas, truly know what is possible as possible, and what is impossible as impossible, and know all things as they really are. If the Tathagatas, Arhats, Samyak-sambuddhas, truly know what is possible as possible, and what is impossible as impossible, because they truly know what is possible and impossible, this is called the first power of knowing what is possible and impossible. Because they are endowed with this power, they are called Tathagatas, Arhats, Samyak-sambuddhas, the most venerable, the most special, the most heroic, and the most free. They are able to turn the unsurpassed pure Brahma-wheel, and roar the true lion's roar in the great assembly.'
'Furthermore, the Tathagatas, Arhats, Samyak-sambuddhas, truly know all the past, future, and present karmas of all sentient beings（sattva）, and the different ripening of the fruits of the interaction of all dharmas（phenomena）. If the Tathagatas, Arhats, Samyak-sambuddhas, truly know all the past, future, and present karmas of all sentient beings, and the different ripening of the fruits of the interaction of all dharmas, this is called the second power of knowing the different ripening of karma. Because they are endowed with this power, they are called Tathagatas, Arhats, Samyak-sambuddhas, the most venerable, the most special, the most heroic, and the most free. They are able to turn the unsurpassed pure Brahma-wheel, and roar the true lion's roar in the great assembly.'
'Furthermore, the Tathagatas, Arhats, Samyak-sambuddhas, truly know all the dhyanas（meditative states）, vimokshas（liberations）, samadhis（concentration）, defiled and pure liberations and purifications, and the established differences of all sentient beings. If the Tathagatas, Arhats, Samyak-sambuddhas, truly know all the dhyanas, vimokshas, samadhis, defiled and pure liberations and purifications, and the established differences of all sentient beings,
別如實知故，是名第三靜慮解脫等持智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來、應、正等覺，于諸有情諸根勝劣皆如實知。若諸如來、應、正等覺，于諸有情諸根勝劣如實知故，是名第四根上下智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來、應、正等覺，于諸有情種種樂欲勝解剎別皆如實知。若諸如來、應正等覺，于諸有情種種樂欲勝解剎別如實知故，是名第五種種樂欲勝解剎別智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來、應、正等覺，于諸有情於一切世間，非一種種諸界種性剎別皆如實知。若諸如來、應、正等覺，于諸有情於一切世間，非一種種諸界種性剎別如實知故，是名第六種種諸界智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛，自在能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來、應、正等覺，于諸有情于遍趣行皆如實知。若諸如來、應、正等覺，于諸有情于遍趣行如實知故，是名第七遍趣行智力。具此力故得名如來、應、正等覺，尊勝殊特雄
【現代漢語翻譯】 現代漢語譯本： 『此外，如實了知（有情）不執著于如實之知，這被稱為第三靜慮解脫等持智力。因為具有這種力量，所以被稱為如來（Tathagata，意為「如實而來者」）、應（Arhat，意為「應供」）、正等覺（Samyaksambuddha，意為「正等覺悟者」），是尊勝、殊特、雄猛自在的，能夠轉動無上清凈的梵輪（Brahma-cakra，意為「佛法之輪」），在大眾之中發出真正的獅子吼。
『此外，如來、應、正等覺，對於所有有情眾生的根器（indriya，意為「感官能力」）的優劣都如實了知。如果如來、應、正等覺，對於所有有情眾生的根器的優劣都如實了知，這被稱為第四根上下智力。因為具有這種力量，所以被稱為如來、應、正等覺，是尊勝、殊特、雄猛自在的，能夠轉動無上清凈的梵輪，在大眾之中發出真正的獅子吼。
『此外，如來、應、正等覺，對於所有有情眾生的種種愛好慾望和勝解（adhimukti，意為「勝妙的理解」）的差別都如實了知。如果如來、應、正等覺，對於所有有情眾生的種種愛好慾望和勝解的差別都如實了知，這被稱為第五種種樂欲勝解差別智力。因為具有這種力量，所以被稱為如來、應、正等覺，是尊勝、殊特、雄猛自在的，能夠轉動無上清凈的梵輪，在大眾之中發出真正的獅子吼。
『此外，如來、應、正等覺，對於所有有情眾生在一切世間中，不同種類的界（dhatu，意為「構成要素」）和種性（jati，意為「類別」）的差別都如實了知。如果如來、應、正等覺，對於所有有情眾生在一切世間中，不同種類的界和種性的差別都如實了知，這被稱為第六種種諸界智力。因為具有這種力量，所以被稱為如來、應、正等覺，是尊勝、殊特、雄猛自在的，能夠轉動無上清凈的梵輪，在大眾之中發出真正的獅子吼。
『此外，如來、應、正等覺，對於所有有情眾生的各種趣向和行為都如實了知。如果如來、應、正等覺，對於所有有情眾生的各種趣向和行為都如實了知，這被稱為第七遍趣行智力。因為具有這種力量，所以被稱為如來、應、正等覺，是尊勝、殊特、雄
【English Translation】 English version: 『Furthermore, truly knowing that (sentient beings) do not adhere to true knowledge, this is called the third Jhana (Dhyana, meaning 'meditation') liberation Samadhi (meaning 'concentration') intellectual power. Because of possessing this power, one is called Tathagata (meaning 'the one who has thus come'), Arhat (meaning 'worthy of offerings'), Samyaksambuddha (meaning 'perfectly enlightened one'), venerable, supreme, heroic, and free, able to turn the unsurpassed pure Brahma-cakra (meaning 'wheel of Dharma'), and roar a true lion's roar in the assembly.
『Furthermore, the Tathagata, Arhat, Samyaksambuddha, truly knows the superiority and inferiority of the faculties (indriya, meaning 'sense faculties') of all sentient beings. If the Tathagata, Arhat, Samyaksambuddha, truly knows the superiority and inferiority of the faculties of all sentient beings, this is called the fourth intellectual power of knowing the superiority and inferiority of faculties. Because of possessing this power, one is called Tathagata, Arhat, Samyaksambuddha, venerable, supreme, heroic, and free, able to turn the unsurpassed pure Brahma-cakra, and roar a true lion's roar in the assembly.
『Furthermore, the Tathagata, Arhat, Samyaksambuddha, truly knows the differences in the various desires and superior understandings (adhimukti, meaning 'superior understanding') of all sentient beings. If the Tathagata, Arhat, Samyaksambuddha, truly knows the differences in the various desires and superior understandings of all sentient beings, this is called the fifth intellectual power of knowing the differences in various desires and superior understandings. Because of possessing this power, one is called Tathagata, Arhat, Samyaksambuddha, venerable, supreme, heroic, and free, able to turn the unsurpassed pure Brahma-cakra, and roar a true lion's roar in the assembly.
『Furthermore, the Tathagata, Arhat, Samyaksambuddha, truly knows the differences in the various realms (dhatu, meaning 'elements') and natures (jati, meaning 'birth/species') of all sentient beings in all worlds. If the Tathagata, Arhat, Samyaksambuddha, truly knows the differences in the various realms and natures of all sentient beings in all worlds, this is called the sixth intellectual power of knowing the various realms. Because of possessing this power, one is called Tathagata, Arhat, Samyaksambuddha, venerable, supreme, heroic, and free, able to turn the unsurpassed pure Brahma-cakra, and roar a true lion's roar in the assembly.
『Furthermore, the Tathagata, Arhat, Samyaksambuddha, truly knows the various tendencies and conducts of all sentient beings. If the Tathagata, Arhat, Samyaksambuddha, truly knows the various tendencies and conducts of all sentient beings, this is called the seventh intellectual power of knowing the various tendencies and conducts. Because of possessing this power, one is called Tathagata, Arhat, Samyaksambuddha, venerable, supreme, hero
猛自在，能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來、應、正等覺，于諸有情過去無量諸宿住事，假使一生乃至十生，或二十生乃至百生千生，或無量生或一增減劫，乃至百千無量諸增減劫皆如實知。諸有情類若干名字，如是方所、如是種姓、如是飲食、如是苦樂、如是壽命住時修短，彼處壽命盡彼處受生，此處命盡此處受生，彼處壽命所有諸行諸識諸想如實知故，是名第八宿住智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來、應、正等覺，于諸有情以凈天眼超過於人，見諸有情死時生時，善不善色勝劣等行，行善不善感善不善皆如實知。復見有情起身惡行及口意業，譭謗賢聖起大邪見，作邪見業具此業緣，身壞命終墮三惡道。復見有情起身善行及口意業，不謗賢聖不毀正信，心為正見，起正見業具此業緣，身壞命終得生天上如實知故，是名第九死生智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。
「複次，如來、應、正等覺，于諸漏盡靜慮，心解脫慧解脫，自證通慧而住，我生已盡、梵行已立、所作已辦、不受後有，皆如實知。若諸如來、應、正等覺，于漏盡
【現代漢語翻譯】 現代漢語譯本： 雄猛自在的佛陀，能夠轉動無上清凈的梵輪（Dharmacakra，佛法之輪），在大眾之中發出真正的獅子吼（Simhanada，無畏的宣告）。
『再者，如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟者），對於一切有情眾生過去無量次的宿住之事，假使一生乃至十生，或者二十生乃至百生千生，或者無量生，或者一個增減劫（Kalpa，時間單位，可增可減）乃至百千無量個增減劫，都能如實地知曉。對於有情眾生的若干名字，如是的地方、如是的種姓、如是的飲食、如是的苦樂、如是的壽命長短，他們在那個地方壽命終結，在那個地方受生，在這個地方壽命終結，在這個地方受生，他們在那個地方的壽命中的所有行為、所有意識、所有思想，都如實地知曉，這被稱為第八宿住智力（Purvanivasanusmrti-jnana-bala，回憶過去生之智力）。因為具有這種力量，所以被稱為如來、應、正等覺，尊貴殊勝，雄猛自在，能夠轉動無上清凈的梵輪，在大眾之中發出真正的獅子吼。
『再者，如來、應、正等覺，以清凈的天眼（Divyacaksu，超人的視覺）超越於人類，看見一切有情眾生死的時候和生的時候，善與不善的色（Rupa，形態）、殊勝與低劣等等行為，行善或者不善所感得的善或者不善，都如實地知曉。又看見有情眾生起身造作惡行以及口和意的惡業，譭謗賢聖，生起大的邪見，造作邪見之業，具備這種業的因緣，身壞命終之後墮入三惡道（Tiryak-yoni，畜生道；Preta-loka，餓鬼道；Naraka，地獄道）。又看見有情眾生起身造作善行以及口和意的善業，不譭謗賢聖，不毀壞正信，心中懷有正見，生起正見之業，具備這種業的因緣，身壞命終之後得生天上，都如實地知曉，這被稱為第九死生智力（Cyutyupapada-jnana-bala，知生死智力）。因為具有這種力量，所以被稱為如來、應、正等覺，尊貴殊勝，雄猛自在，能夠轉動無上清凈的梵輪，在大眾之中發出真正的獅子吼。
『再者，如來、應、正等覺，對於諸漏已盡的靜慮（Dhyana，禪定），心解脫（Citta-vimutti，從煩惱中解脫的心）和慧解脫（Prajna-vimutti，從無明中解脫的智慧），通過自身的證悟通達智慧而安住，『我生已經窮盡，梵行（Brahmacarya，清凈的行為）已經建立，所應該做的已經完成，不再受後有的輪迴』，都如實地知曉。如果如來、應、正等覺，對於漏盡…
【English Translation】 English version: The mighty and free Buddha is able to turn the unsurpassed pure Brahma-wheel (Dharmacakra, the wheel of Dharma), and roars a true lion's roar (Simhanada, a fearless proclamation) in the assembly.
『Furthermore, the Tathagata (one of the titles of the Buddha), Arhat (one who is worthy of offerings), Samyaksambuddha (perfectly enlightened one), with respect to all sentient beings, knows in reality the past immeasurable events of previous lives, be it one life or ten lives, or twenty lives or a hundred lives, a thousand lives, or immeasurable lives, or one increasing or decreasing kalpa (a unit of time, which can increase or decrease), or even hundreds of thousands of immeasurable increasing or decreasing kalpas. He knows in reality the various names of sentient beings, such places, such clans, such food, such suffering and happiness, such duration of life, whether long or short, that they end their lives in that place and are born in that place, that they end their lives in this place and are born in this place, all the actions, all the consciousness, all the thoughts in their lives in that place. This is called the eighth power, the power of knowing past lives (Purvanivasanusmrti-jnana-bala). Because he possesses this power, he is called Tathagata, Arhat, Samyaksambuddha, venerable, supreme, mighty, and free, able to turn the unsurpassed pure Brahma-wheel, and roars a true lion's roar in the assembly.
『Furthermore, the Tathagata, Arhat, Samyaksambuddha, with pure divine eye (Divyacaksu, superhuman vision) surpassing that of humans, sees sentient beings at the time of death and at the time of birth, good and bad forms (Rupa, shapes), superior and inferior actions, and knows in reality the good or bad that is felt as a result of good or bad actions. He also sees sentient beings who rise up and commit evil deeds, and evil deeds of speech and mind, who slander the virtuous and sages, who give rise to great wrong views, who commit deeds of wrong views, and possessing the causes and conditions of these deeds, after the destruction of their bodies and the end of their lives, fall into the three evil realms (Tiryak-yoni, animal realm; Preta-loka, hungry ghost realm; Naraka, hell realm). He also sees sentient beings who rise up and commit good deeds, and good deeds of speech and mind, who do not slander the virtuous and sages, who do not destroy right faith, whose minds are filled with right views, who give rise to deeds of right views, and possessing the causes and conditions of these deeds, after the destruction of their bodies and the end of their lives, are born in the heavens, and he knows this in reality. This is called the ninth power, the power of knowing death and rebirth (Cyutyupapada-jnana-bala). Because he possesses this power, he is called Tathagata, Arhat, Samyaksambuddha, venerable, supreme, mighty, and free, able to turn the unsurpassed pure Brahma-wheel, and roars a true lion's roar in the assembly.
『Furthermore, the Tathagata, Arhat, Samyaksambuddha, with respect to the cessation of outflows, dwells in meditative concentration (Dhyana), liberation of mind (Citta-vimutti, liberation of the mind from afflictions) and liberation of wisdom (Prajna-vimutti, liberation of wisdom from ignorance), having realized and understood through his own enlightenment, 『My birth is exhausted, the holy life (Brahmacarya, pure conduct) is established, what should be done is done, I will not receive further existence,』 he knows this in reality. If the Tathagata, Arhat, Samyaksambuddha, with respect to the cessation of outflows…
靜慮，心解脫慧解脫，自證通慧而住，我生已盡、梵行已立、所作已辦、不受後有，如實知故，是名第十漏盡智力。具此力故得名如來、應、正等覺，尊勝殊特雄猛自在，能轉無上清凈梵輪，于大眾中正師子吼。」
爾時，世尊說是經已，諸苾芻眾，天、龍、藥叉、乾闥婆、阿素洛等，皆大歡喜，信受奉行。
佛說十力經
【現代漢語翻譯】 現代漢語譯本：
『靜慮（Dhyana，禪定），心解脫（Citta-vimutti，從心中解脫），慧解脫（Prajna-vimutti，從智慧中解脫），通過自身證悟通達智慧而安住於此境界，了知「我的生命已經終結，清凈的修行已經確立，該做的事情已經完成，不再有來世」，如實地知曉這些，這被稱為第十種漏盡智力（Dasabala-jnana，斷盡煩惱的智慧力量）。具備這種力量，因此被稱為如來（Tathagata，如實而來者）、應（Arhat，應供者）、正等覺（Samyaksambuddha，正等覺悟者），是尊貴殊勝、雄猛自在的，能夠轉動無上清凈的梵輪（Brahma-cakra，佛法的輪子），在大眾之中發出真正的獅子吼。』 當時，世尊說完這部經后，各位比丘（Bhikkhu，佛教僧侶），以及天（Deva，天神）、龍（Naga，龍族）、藥叉（Yaksa，夜叉）、乾闥婆（Gandharva，香音神）、阿素洛（Asura，阿修羅）等，都非常歡喜，信仰並接受奉行。 《佛說十力經》
【English Translation】 English version:
'Dhyana (meditative absorption), liberation of mind (Citta-vimutti), liberation through wisdom (Prajna-vimutti), abiding having realized through one's own insight and wisdom, knowing 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming into being,' thus knowing truly, this is called the tenth power of knowledge of the exhaustion of defilements (Dasabala-jnana). Possessing this power, one is called a Tathagata (one who has thus come), an Arhat (worthy one), a Samyaksambuddha (perfectly enlightened one), venerable, supreme, heroic, independent, able to turn the unsurpassed pure Brahma-cakra (wheel of Dharma), and roar a true lion's roar in the midst of the assembly.' At that time, after the Blessed One had spoken this discourse, the assembly of Bhikkhus (Buddhist monks), along with the Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (titans), and others, greatly rejoiced, and accepted and practiced it. The Sutra on the Ten Powers Spoken by the Buddha