T24n1485_菩薩瓔珞本業經

大正藏第 24 冊 No. 1485 菩薩瓔珞本業經

No. 1485

菩薩瓔珞本業經卷上

姚秦涼州沙門竺佛念譯

集眾品第一

如是我聞：

一時佛重遊于洴沙王國道場樹下成正覺處，復坐如故。昔始得佛，光影甚明，今復放四十二光，光光皆有百萬阿僧祇功德光為瓔珞，嚴好佛身彌滿法界，湛若虛空凝神照寂，樂常住性窮化體神。大用無方法王法主，於一切眾生而作父母，自然百千寶蓮華師子之座，古昔諸佛所坐皆爾，道德威儀相好如一，身意清凈福行普具。光明所徹金剛寶藏，出化無極照人剎土，去來現在無復障礙，化及一切度法與人三世悉等，圓明獨達一切佛等。

爾時大會菩薩盡一生補處，神通妙達周遍十方，法身無極導利眾生，開佛法藏示現佛性妙果，寂滅無為要教都入人根。以宿命智訓化，以漸心入無際，解內外要始終無極，等諸佛土無所分別。以大悲口讚揚佛名不可勝極，六道之事靡不貫達，所化之處至皆嘆言：「佛念吾等建立大志，乃悉現我諸佛世界所有好惡殊勝之土。佛所游居闡隆導化，光明神足，教誨我等開示我意。佛本業瓔珞十住、十行、十向、十地、無垢地、妙覺地，為我說要，斷我瑕疵及諸疑妄，悉為我現佛土、佛身、佛

【現代漢語翻譯】現代漢語譯本《菩薩瓔珞本業經》捲上

姚秦涼州沙門竺佛念譯

集眾品第一

如是我聞：

一時，佛陀再次來到洴沙（Bīngshā）王國（古代印度摩揭陀國國王頻婆娑羅王的別稱）的道場樹下，在成正覺的地方，像過去一樣安坐。過去剛成佛時，光明照耀，現在又放出四十二種光芒，每一種光芒都有百萬阿僧祇（Asēngqí）（梵語，意為無數）功德之光作為瓔珞（Yīngluò）（古代印度的一種裝飾品），莊嚴美好佛身，充滿整個法界，清澈如虛空，凝神照耀寂靜，喜樂常住之性，窮盡變化之體神。大用無方，是法王法主，對於一切眾生如同父母，自然顯現百千寶蓮華師子之座，過去諸佛所坐的都是這樣，道德威儀相好如一，身意清凈福行普遍具足。光明所照徹的金剛寶藏，化現無極，照耀人間的剎土（chà tǔ）（佛土），過去、現在、未來都沒有任何障礙，教化普及一切，度化佛法與人，三世都是一樣的，圓滿光明，獨自通達，與一切佛平等。

當時的大會菩薩都是一生補處（yī shēng bǔ chù）（指下一生將成佛的菩薩），神通奇妙通達，周遍十方，法身無邊無際，引導利益眾生，開啟佛法寶藏，示現佛性妙果，寂滅無為的要義都進入人們的根性。用宿命智（sù mìng zhì）（能夠知曉過去世的智慧）訓導教化，用漸進的心進入無邊無際的境界，理解內外要義，始終沒有窮盡，與諸佛的國土平等沒有分別。用大悲之心讚揚佛的名號，不可勝數，六道（liù dào）（佛教輪迴的六個去處）之事沒有不貫通達的，所教化的地方都讚歎說：『佛陀念及我們，建立大志，乃是全部顯現我們諸佛世界所有好壞殊勝的國土。佛陀所游居的地方，闡揚隆盛地引導教化，光明神足，教誨我們，開示我們的心意。佛陀的本業瓔珞，十住（shí zhù）、十行（shí xíng）、十向（shí xiàng）、十地（shí dì）、無垢地（wú gòu dì）、妙覺地（miào jué dì），為我們說重要的道理，斷除我們的瑕疵以及各種疑惑妄想，全部為我們顯現佛土、佛身、佛』

【English Translation】 English version The Sutra of Original Vows and Adornments of Bodhisattvas, Volume 1

Translated by Śrāmaṇa Zhu Fonian of Liangzhou during the Yao Qin Dynasty

Chapter 1: Gathering of the Assembly

Thus have I heard:

At one time, the Buddha once again traveled to the Kingdom of Bingsha (another name for King Bimbisara of Magadha in ancient India), under the Bodhi tree at the place of attaining perfect enlightenment, and sat as before. In the past, when he first attained Buddhahood, his light was exceedingly bright. Now, he emits forty-two kinds of light, each light having a million Asamkhya (countless) of meritorious lights as adornments, beautifully adorning the Buddha's body, filling the entire Dharma realm, clear like the void, concentrating the spirit to illuminate stillness, delighting in the nature of permanence, exhausting the divine essence of transformation. With great and boundless function, he is the Dharma King and Lord of the Dharma, acting as parents to all sentient beings, naturally manifesting a hundred thousand jeweled lotus lion thrones, just as all Buddhas of the past sat. His morality, majestic demeanor, and auspicious marks are all the same, his body and mind are pure, and his blessings and practices are universally complete. The Vajra Treasury, penetrated by his light, manifests infinitely, illuminating the lands of humans, without any obstruction in the past, present, or future, his teachings reaching all, delivering the Dharma to people, the three times being all equal, perfectly bright, uniquely penetrating, equal to all Buddhas.

At that time, the Bodhisattvas in the great assembly were all those in their last life before attaining Buddhahood, their supernatural powers wonderfully penetrating, pervading the ten directions, their Dharma bodies boundless, guiding and benefiting sentient beings, opening the treasure of the Buddha Dharma, revealing the wonderful fruit of Buddha-nature, the essential teachings of quiescent extinction all entering the roots of people. They teach and transform with the wisdom of past lives, gradually entering boundlessness with their minds, understanding the essential meaning of inner and outer, without end from beginning to end, equal to the Buddha lands without any distinction. With great compassion, they praise the Buddha's name, which cannot be exhausted, and there is nothing in the affairs of the six realms (the six paths of reincarnation in Buddhism) that they do not penetrate. The places they transform all exclaim: 'The Buddha remembers us, establishes great aspirations, and fully reveals all the good, bad, and excellent lands of our Buddha worlds. The places where the Buddha dwells, propagate and guide transformation, with light and miraculous powers, teach us, and reveal our intentions. The Buddha's original vows and adornments, the Ten Dwellings (Śūraṅgama Samādhi), Ten Practices, Ten Dedications, Ten Grounds (Bhūmi), the Immaculate Ground, and the Ground of Wonderful Enlightenment, speak to us of the essential principles, cut off our flaws and all doubts and delusions, and fully reveal to us the Buddha lands, Buddha bodies, and Buddha'

神、佛力、佛定。無量變化、四等無畏、無罪三業、三六不共，一切功德無上道法眾事敷教，流入十方一切國土。」東去無極有香林剎，佛名入精進，菩薩字敬首。南去無極有樂林剎，佛名不捨樂，菩薩字覺首。西去無極有花林剎，佛名習精進，菩薩字寶首。北去無極有道林剎，佛名行精進，菩薩字慧首。東北無極有青蓮剎，佛名悲精進，菩薩字德首。東南無極有金林剎，佛名盡精進，菩薩字目首。西南無極有寶林剎，佛名上精進，菩薩字名首。西北無極有金剛剎，佛名一乘度，菩薩字法首。下方無極有水精剎，佛名大精進，菩薩字智首。上方無極有欲林剎，佛名至精進，菩薩字賢首。如是一切法光流入靡不周遍。

爾時牟尼佛嘆十方諸菩薩等，皆彼國第一，各與無數上人俱來入此大會。頂禮佛足，坐千寶蓮華座。時彼土眾中第一菩薩，名曰敬首，以佛聖力嘆言：「快集此會，觀其所止佛國清凈，至於法服、如來德式、修行妙善，四十二賢聖之因，演說經法得佛變通，隨剎清濁度人無極，分流道化靡不周匝。於是他方佛國亦說瓔珞本業無二無別，所開道法與今釋迦所說無異。」是時敬首菩薩入十方剎諸佛神力大師子吼，發問一切佛一切菩薩無量大寶藏海金剛瓔珞法門。

爾時釋迦牟尼佛初至樹下，觀視十

【現代漢語翻譯】現代漢語譯本：神、佛力、佛定（佛的禪定力量）。無量變化、四種無畏（佛的四種無所畏懼的品質）、無罪的三業（身、口、意三種行為都沒有罪過）、十八不共法（佛所獨有的十八種功德），一切功德無上的道法，用各種事情來敷陳教化，流入十方一切國土。東方無邊際處有香林剎（香樹林立的佛土），佛名為入精進（不斷進入精進狀態的佛），菩薩字為敬首（尊敬為首的菩薩）。南方無邊際處有樂林剎（充滿快樂的樹林的佛土），佛名為不捨樂（永不捨棄快樂的佛），菩薩字為覺首（覺悟為首的菩薩）。西方無邊際處有花林剎（鮮花盛開的樹林的佛土），佛名為習精進（習慣於精進的佛），菩薩字為寶首（珍寶為首的菩薩）。北方無邊際處有道林剎（充滿真理的樹林的佛土），佛名為行精進（實踐精進的佛），菩薩字為慧首（智慧為首的菩薩）。東北方無邊際處有青蓮剎（生長青蓮花的佛土），佛名為悲精進（以慈悲心精進的佛），菩薩字為德首（德行為首的菩薩）。東南方無邊際處有金林剎（黃金樹林的佛土），佛名為盡精進（窮盡精進的佛），菩薩字為目首（目光敏銳的菩薩）。西南方無邊際處有寶林剎（珍寶樹林的佛土），佛名為上精進（最上等的精進的佛），菩薩字為名首（名聲顯赫的菩薩）。西北方無邊際處有金剛剎（金剛石構成的佛土），佛名為一乘度（用唯一佛乘來度化眾生的佛），菩薩字為法首（佛法為首的菩薩）。下方無邊際處有水精剎（水晶構成的佛土），佛名為大精進（偉大的精進的佛），菩薩字為智首（智慧為首的菩薩）。上方無邊際處有欲林剎（充滿慾望的樹林的佛土），佛名為至精進（達到極致精進的佛），菩薩字為賢首（賢能為首的菩薩）。像這樣一切佛法的光明流入，沒有不周遍的地方。這時，釋迦牟尼佛讚歎十方諸菩薩等，都是他們各自佛國的第一，各自與無數上人一同來到這個大會。頂禮佛足，坐在千寶蓮花座上。這時，那些佛土的眾生中第一的菩薩，名叫敬首（尊敬為首的菩薩），以佛的聖力讚歎說：『很高興聚集這次大會，觀看他們所居住的佛國清凈莊嚴，至於法衣、如來的德行典範、修行精妙殊勝，四十二賢聖的因地修行，演說經法得到佛的變通智慧，隨著佛土的清凈或污濁來度化無量眾生，分流教化沒有不周遍的地方。』於是，其他佛國也宣說《瓔珞本業經》，沒有兩樣差別，所開示的道法與現在釋迦牟尼佛所說的沒有差異。這時，敬首（尊敬為首的菩薩）菩薩進入十方佛土，憑藉諸佛的神力，發出大師子吼，發問關於一切佛、一切菩薩的無量大寶藏海金剛瓔珞法門。這時，釋迦牟尼佛剛到菩提樹下，觀察十方。

【English Translation】 English version: Divine powers, Buddha's power, Buddha's samadhi (the meditative power of the Buddha). Immeasurable transformations, the four fearlessnesses (the Buddha's four qualities of fearlessness), the three faultless karmas (body, speech, and mind without any faults), the eighteen unshared qualities (the Buddha's unique eighteen merits), all meritorious and supreme Dharma, teaching and instructing through various matters, flowing into all lands in the ten directions. To the east without limit is the Fragrant Forest Land (a Buddha-land filled with fragrant trees), the Buddha is named Entering Diligence (the Buddha who constantly enters the state of diligence), the Bodhisattva is named Respectful Leader (the Bodhisattva who takes respect as the leader). To the south without limit is the Joyful Forest Land (a Buddha-land filled with joyful trees), the Buddha is named Not Abandoning Joy (the Buddha who never abandons joy), the Bodhisattva is named Awakening Leader (the Bodhisattva who takes awakening as the leader). To the west without limit is the Flower Forest Land (a Buddha-land filled with blooming flowers), the Buddha is named Practicing Diligence (the Buddha who is accustomed to diligence), the Bodhisattva is named Treasure Leader (the Bodhisattva who takes treasure as the leader). To the north without limit is the Path Forest Land (a Buddha-land filled with the truth), the Buddha is named Acting Diligence (the Buddha who practices diligence), the Bodhisattva is named Wisdom Leader (the Bodhisattva who takes wisdom as the leader). To the northeast without limit is the Blue Lotus Land (a Buddha-land where blue lotuses grow), the Buddha is named Compassionate Diligence (the Buddha who is diligent with compassion), the Bodhisattva is named Virtue Leader (the Bodhisattva who takes virtue as the leader). To the southeast without limit is the Golden Forest Land (a Buddha-land filled with golden trees), the Buddha is named Exhausting Diligence (the Buddha who exhausts diligence), the Bodhisattva is named Eye Leader (the Bodhisattva with sharp eyes). To the southwest without limit is the Treasure Forest Land (a Buddha-land filled with treasure trees), the Buddha is named Supreme Diligence (the Buddha of supreme diligence), the Bodhisattva is named Name Leader (the Bodhisattva with a prominent name). To the northwest without limit is the Vajra Land (a Buddha-land made of diamonds), the Buddha is named One Vehicle Crossing (the Buddha who uses the One Vehicle to liberate beings), the Bodhisattva is named Dharma Leader (the Bodhisattva who takes the Dharma as the leader). Below without limit is the Crystal Land (a Buddha-land made of crystal), the Buddha is named Great Diligence (the Buddha of great diligence), the Bodhisattva is named Wisdom Leader (the Bodhisattva who takes wisdom as the leader). Above without limit is the Desire Forest Land (a Buddha-land filled with desires), the Buddha is named Ultimate Diligence (the Buddha who reaches ultimate diligence), the Bodhisattva is named Virtuous Leader (the Bodhisattva who takes virtue as the leader). Like this, the light of all Dharmas flows in, without any place not being pervaded. At that time, Shakyamuni Buddha praised the Bodhisattvas of the ten directions, all of whom were the foremost in their respective Buddha-lands, each coming to this great assembly with countless superior beings. They prostrated at the Buddha's feet and sat on thousand-jeweled lotus seats. At that time, the foremost Bodhisattva among the beings of those lands, named Respectful Leader (the Bodhisattva who takes respect as the leader), praised with the Buddha's holy power, saying: 'It is wonderful to gather this assembly, observing the purity and adornment of the Buddha-lands where they dwell, as for the Dharma robes, the model of the Tathagata's virtues, the subtle and excellent practice, the causal practice of the forty-two sages, expounding the scriptures and obtaining the Buddha's transformative wisdom, liberating countless beings according to the purity or impurity of the Buddha-lands, and the flow of teachings pervading everywhere.' Thereupon, other Buddha-lands also proclaimed the 'Original Vows Sutra of the Garland,' without any difference, and the Dharma teachings revealed are no different from what Shakyamuni Buddha is now teaching. At that time, the Bodhisattva Respectful Leader (the Bodhisattva who takes respect as the leader) entered the Buddha-lands of the ten directions, relying on the divine power of all the Buddhas, and roared like a great lion, asking about the Vajra Garland Dharma-gate of the immeasurable great treasure sea of all Buddhas and all Bodhisattvas. At that time, Shakyamuni Buddha had just arrived under the Bodhi tree and observed the ten directions.

方法界眾生根緣現故，放大光明悉照佛界，上至四空一時來下入法會中。十八天、六天、四天皆悉集會。無量國土，其一國者，一須彌山、日月圍繞照四天下，東弗于逮、南閻浮提、西句耶尼、北郁單越。大海鐵垣，圍繞國界，上有二十八天，如此者為一小國。周匝十方，合有百億國土。是時佛光悉現其中。及四天王、忉利天、焰天、兜術天、不憍樂天、化應聲天、梵天、梵眾天、梵輔天、大梵天、水行天、水微天、水無量天、水音天、約凈天、無相天、遍凈天、凈光明天、守妙天、微妙天、極妙天、福果天、果勝天、大靜天、空住天、識住天、無所有住天、非想非無想住天，如是諸天皆有大池水，蓮華中生，故名水天。四非色眾生皆以化生。下至五輪際。是為一佛剎，名為大忍法界。

釋迦文佛分身百億悉遍其中，為彼國說賢聖本業瓔珞之行。時諸大眾天人，視彼小國佛及菩薩若近相見，皆來集此金剛寂滅道場樹會。

菩薩瓔珞本業經賢聖名字品第二

爾時他方敬首菩薩，以佛神力故，復以大眾皆是龍王、師子王、二十八天王，眾皆大根大行，受佛神通力故發小問，問佛：「大師！本何修行成佛聖道，身口意凈金剛不壞，一切眾生不得其過，內性明照常住不滅。過一切菩薩之上，出生端正色相無

【現代漢語翻譯】現代漢語譯本：由於方法界眾生的根性和因緣顯現的緣故，佛陀放出大光明普照所有佛界，上至四空天（指色界四禪天之上的四種無色界天）一時都來到法會之中。十八天、六天、四天都全部來到。無量國土，其中一個國土，就有一座須彌山（佛教宇宙觀中的中心山），日月圍繞照耀四大天下，即東弗于逮（東勝身洲），南閻浮提（南贍部洲），西句耶尼（西牛貨洲），北郁單越（北俱盧洲）。大海和鐵圍山圍繞著國土的邊界，上面有二十八天，這樣的結構算作一個小國。周遍十方，總共有百億國土。這時，佛光全部顯現在其中。以及四天王天（四大天王所居之天）、忉利天（三十三天）、焰天（夜摩天）、兜術天（兜率天）、不憍樂天（化樂天）、化應聲天（他化自在天）、梵天（色界諸天之總稱）、梵眾天、梵輔天、大梵天、水行天、水微天、水無量天、水音天、約凈天、無相天、遍凈天、凈光明天、守妙天、微妙天、極妙天、福果天、果勝天、大靜天、空住天、識住天、無所有住天、非想非非想住天，像這樣的諸天都有大池水，在蓮花中化生，所以叫做水天。四種非色界的眾生都以化生的方式出現。下至五輪際（指地輪的最下端）。這是一個佛剎，名為大忍法界。釋迦文佛（佛教的創始人）分身百億，全部遍佈其中，為那些國土的眾生宣說賢聖本業瓔珞之行。當時，各大眾天人和菩薩，看那些小國中的佛和菩薩就像近在眼前一樣，都來聚集到這金剛寂滅道場的菩提樹法會。《菩薩瓔珞本業經·賢聖名字品》第二這時，他方世界的敬首菩薩，憑藉佛的神力，又因為大眾都是龍王、師子王、二十八天王，這些大眾都具有大的根性和大的修行，承受佛的神通力，所以發起小小的提問，問佛陀：『大師！您最初是怎樣修行才成就佛的聖道，使得身口意清凈，金剛不壞，一切眾生都找不到您的過失，內在的本性光明照耀，常住不滅，超越一切菩薩之上，出生端正美好的色相呢？』

【English Translation】 English version: Due to the roots and conditions manifested by sentient beings in the realm of methods, the Buddha emitted great light, illuminating all Buddha realms. The Four Empty Heavens (referring to the four formless realms above the four Dhyana heavens of the Form Realm) all came to the Dharma assembly at once. The Eighteen Heavens, Six Heavens, and Four Heavens all arrived. In immeasurable lands, one land has a Mount Sumeru (the central mountain in Buddhist cosmology), with the sun and moon surrounding and illuminating the four great continents: East Purvavideha (East Videha), South Jambudvipa (South Jambudvipa), West Godaniya (West Godaniya), and North Uttarakuru (North Kuru). The great sea and iron mountains surround the borders of the land, and above are the Twenty-eight Heavens. Such a structure is considered a small country. Throughout the ten directions, there are a total of hundreds of billions of lands. At this time, the Buddha's light fully appeared within them. As well as the Four Heavenly Kings Heaven (the heaven where the Four Heavenly Kings reside), Trayastrimsa Heaven (Thirty-three Heavens), Yama Heaven (Yama Heaven), Tushita Heaven (Tushita Heaven), Nirmanarati Heaven (Nirmanarati Heaven), Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven), Brahma Heaven (a general term for the heavens of the Form Realm), Brahma-parisadya Heaven, Brahma-purohita Heaven, Maha-brahma Heaven, Water-walking Heaven, Water-minute Heaven, Water-immeasurable Heaven, Water-sound Heaven, Approximated Pure Heaven, Non-form Heaven, Universal Pure Heaven, Pure Light Bright Heaven, Guarding Wonderful Heaven, Subtle Wonderful Heaven, Extremely Wonderful Heaven, Blissful Result Heaven, Result Victory Heaven, Great Quiet Heaven, Empty Abiding Heaven, Consciousness Abiding Heaven, Nothingness Abiding Heaven, Neither Perception Nor Non-Perception Abiding Heaven. Such heavens all have large pools of water, and are born from lotus flowers, hence the name Water Heavens. The four formless realm beings all appear by transformation. Down to the edge of the five wheels (referring to the lowest end of the earth wheel). This is a Buddha-land, named the Great Endurance Dharma Realm. Shakyamuni Buddha (the founder of Buddhism) manifested hundreds of billions of bodies, all pervading within them, to expound the practice of the virtuous and holy fundamental karma garland to the beings of those lands. At that time, the great assembly of gods, humans, and Bodhisattvas, seeing the Buddhas and Bodhisattvas in those small countries as if they were close at hand, all gathered at this Vajra Nirvana Bodhi tree Dharma assembly. 《Bodhisattva Garland Fundamental Karma Sutra, Chapter Two: Names of the Virtuous and Holy》 At this time, the Reverent Head Bodhisattva from another world, by the power of the Buddha, and because the assembly were all Dragon Kings, Lion Kings, and Twenty-eight Heavenly Kings, all of whom had great roots and great practices, receiving the Buddha's supernatural power, asked a small question, asking the Buddha: 'Great Master! How did you initially cultivate to attain the holy path of Buddhahood, making your body, speech, and mind pure, indestructible like diamond, so that all sentient beings cannot find your faults, your inner nature is bright and illuminating, eternally abiding and not perishing, surpassing all Bodhisattvas, and born with upright and beautiful appearances?'

比，圓極自然無為清凈，二種常身度人無量。現六道中常為釋梵所敬，除闇昧如燭火、明天地如日月、度天人如船師，豎過三界為妙覺尊。欲成斯道當如何行？一切賢聖名字何等？」

爾時釋迦牟尼佛，以金剛口告敬首菩薩言：「佛子！諦聽諦聽，善思念之，如法修行。我先天上人中廣開一切菩薩無量行愿，是法亦是十方三世諸佛快說，決定了義瓔珞佛所行道。今當爲此大眾，十四那由他一切人根，開瓔珞本業。汝心可念，志願高遠，極大悲化，慈及十方一切眾生。」

佛言：「佛子！欲成斯道當先正三業、習三寶教、信向因果。然即所問，悉可得入一切佛教，為菩薩者得佛不久。必諦受學四十二賢聖名門決定了義，十方三世一切諸佛皆共同說一而無二。

「佛子！所謂留伽度(秦言發心住)、留諦迦度(秦言治地住)、留羅伽(秦言修行住)、留摩阿(秦言生貴住)、安婆沙(秦言方便具足住)、毗跋致(秦言正心住)、阿毗跋致(秦言不退住)、必叉伽(秦言童真住)、必阿羅(秦言法王子住)、流止迦(秦言灌頂住)、度伽阿(秦言歡喜行)、度安爾(秦言饒益行)、度只羅(秦言無瞋恨行)、度和差(秦言無盡行)、度利他(秦言離癡亂行)、度生婆諦(秦言善現行)、度沙必(秦言無著

【現代漢語翻譯】現代漢語譯本：譬如，圓滿至極、自然而然、無為而清凈的佛，以兩種常身度化無量眾生。常在六道中顯現，常為釋天（Śakra，帝釋天）和梵天（Brahmā）所尊敬。消除愚昧如同燭火，照亮天地如同日月，度化天人如同船師，超越三界而成為妙覺至尊。想要成就這樣的道，應當如何修行？一切賢聖的名字又是什麼？

這時，釋迦牟尼佛（Śākyamuni Buddha）以金剛之口告訴敬首菩薩（Jing Shou Bodhisattva）說：『佛子！仔細聽，仔細聽，好好思考，如法修行。我先於天上人間廣開一切菩薩無量的行愿，這個法也是十方三世諸佛所讚歎的，是決定了義的瓔珞佛（Yingluo Buddha）所修行的道路。現在將為大眾，十四那由他（Niyuta，數量單位）一切人根，開示瓔珞本業。你的心可以思念，志願高遠，具有極大的悲憫之心，慈愛普及十方一切眾生。』

佛說：『佛子！想要成就這樣的道，應當首先端正身口意三業，學習三寶的教誨，信奉因果。這樣，你所問的問題，都可以進入一切佛教，成為菩薩，成佛為期不遠。必須認真學習四十二賢聖名門決定了義，十方三世一切諸佛都共同宣說，唯一而沒有第二個。』

『佛子！所謂留伽度（Liujia Du，秦言發心住，first stage of Bodhisattva practice, stage of aspiration）、留諦迦度（Liudi Jia Du，秦言治地住，second stage of Bodhisattva practice, stage of taming the mind）、留羅伽（Liuluo Qie，秦言修行住，third stage of Bodhisattva practice, stage of practice）、留摩阿（Liumo A，秦言生貴住，fourth stage of Bodhisattva practice, stage of noble birth）、安婆沙（Anposha，秦言方便具足住，fifth stage of Bodhisattva practice, stage of skillful means）、毗跋致（Piba Zhi，秦言正心住，sixth stage of Bodhisattva practice, stage of right mind）、阿毗跋致（Apiba Zhi，秦言不退住，seventh stage of Bodhisattva practice, stage of non-retrogression）、必叉伽（Bicha Qie，秦言童真住，eighth stage of Bodhisattva practice, stage of virginity）、必阿羅（Bia Luo，秦言法王子住，ninth stage of Bodhisattva practice, stage of Dharma prince）、流止迦（Liuzhi Jia，秦言灌頂住，tenth stage of Bodhisattva practice, stage of consecration）、度伽阿（Du Jia A，秦言歡喜行，first of the ten practices, practice of joy）、度安爾（Du An Er，秦言饒益行，second of the ten practices, practice of benefiting others）、度只羅（Du Zhi Luo，秦言無瞋恨行，third of the ten practices, practice of non-hatred）、度和差（Du He Cha，秦言無盡行，fourth of the ten practices, practice of inexhaustibility）、度利他（Du Li Ta，秦言離癡亂行，fifth of the ten practices, practice of non-delusion）、度生婆諦（Du Sheng Po Di，秦言善現行，sixth of the ten practices, practice of good manifestation）、度沙必（Du Sha Bi，秦言無著

【English Translation】 English version: For example, the Buddha, who is perfectly round, natural, non-active, and pure, saves countless beings with two eternal bodies. He constantly appears in the six realms and is always respected by Śakra (the lord of gods) and Brahmā (the creator god). He dispels darkness like a candle, illuminates heaven and earth like the sun and moon, and ferries gods and humans like a boatman, standing above the three realms as the Supreme Awakened One. If one wishes to attain this path, how should one practice? What are the names of all the virtuous and holy ones?

At that time, Śākyamuni Buddha told Jing Shou Bodhisattva with a vajra-like mouth: 'Buddha-son! Listen carefully, listen carefully, contemplate well, and practice according to the Dharma. I have widely opened up the immeasurable vows and practices of all Bodhisattvas in the heavens and on earth. This Dharma is also praised by all Buddhas of the ten directions and three times. It is the path practiced by the definitive meaning of the Yingluo Buddha (Necklace Buddha). Now, for this assembly, for the fourteen Niyutas (a unit of measurement) of all people's roots, I will reveal the original karma of the Yingluo. Your heart can contemplate, your aspirations are lofty, you have great compassion, and your loving-kindness extends to all beings in the ten directions.'

The Buddha said: 'Buddha-son! If you wish to attain this path, you should first rectify the three karmas of body, speech, and mind, learn the teachings of the Three Jewels, and believe in cause and effect. In this way, the questions you ask can all enter all Buddhist teachings, and becoming a Bodhisattva, Buddhahood will not be far off. You must diligently study the forty-two virtuous and holy name gates of definitive meaning, which all Buddhas of the ten directions and three times jointly proclaim, one and not two.'

'Buddha-son! These are: Liujia Du (留伽度, Qin translation: stage of aspiration), Liudi Jia Du (留諦迦度, Qin translation: stage of taming the mind), Liuluo Qie (留羅伽, Qin translation: stage of practice), Liumo A (留摩阿, Qin translation: stage of noble birth), Anposha (安婆沙, Qin translation: stage of skillful means), Piba Zhi (毗跋致, Qin translation: stage of right mind), Apiba Zhi (阿毗跋致, Qin translation: stage of non-retrogression), Bicha Qie (必叉伽, Qin translation: stage of virginity), Bia Luo (必阿羅, Qin translation: stage of Dharma prince), Liuzhi Jia (流止迦, Qin translation: stage of consecration), Du Jia A (度伽阿, Qin translation: practice of joy), Du An Er (度安爾, Qin translation: practice of benefiting others), Du Zhi Luo (度只羅, Qin translation: practice of non-hatred), Du He Cha (度和差, Qin translation: practice of inexhaustibility), Du Li Ta (度利他, Qin translation: practice of non-delusion), Du Sheng Po Di (度生婆諦, Qin translation: practice of good manifestation), Du Sha Bi (度沙必, Qin translation: non-attachment

行)、度阿訶(秦言尊重行)、度佛何(秦言善法行)、度叉一婆(秦言真實行)、羅諦流沙(秦言救護一切眾生迴向)、羅曇沙(秦言不壞迴向)、必白伽(秦言等一切佛迴向)、法必他(秦言至一切處迴向)、佛度陀(秦言無盡功德藏迴向)、羅叉必(秦言隨順平等善根迴向)、師羅叉伽(秦言隨順等觀一切眾生迴向)、波訶諦(秦言如相迴向)、波羅提弗陀(秦言無縛解脫迴向)、達摩邊伽(秦言法界無量回向)、鳩摩羅伽(秦言逆流歡喜地)、須阿伽一波(秦言道琉璃離垢地)、須那迦(秦言流照明地)、須陀洹(秦言觀明炎地)、斯陀含(秦言度障難勝地)、阿那含(秦言薄流現前地)、阿羅漢(秦言過三有遠行地)、阿尼羅漢(秦言變化生不動地)、阿那訶(秦言慧光妙善地)、阿訶羅弗(秦言明行足法雲地)、摩訶一和沙(秦言無相無垢地)、娑伽婆伽婆佛陀(秦言妙覺者無上地)。

「佛子！是故名門攝一切功德行，佛及菩薩無不入此名門，一切神通、一切因果、一切境界亦入此名門。佛子！是名門十方諸佛所說道同，不增不減，決定師子吼說。當以誓自誓，受持讀誦解釋義味，愿一切眾生同入我法、同我等佛。應如是修學。」

佛告敬首菩薩：「佛子！吾今略說名門中一賢名門，所謂

【現代漢語翻譯】現代漢語譯本：度阿訶（秦言尊重行）：尊重的行為。度佛何（秦言善法行）：善良、美好的行為。度叉一婆（秦言真實行）：真實不虛的行為。羅諦流沙（秦言救護一切眾生迴向）：將功德迴向給救護一切眾生。羅曇沙（秦言不壞迴向）：將功德迴向于不壞的境界。必白伽（秦言等一切佛迴向）：將功德平等地迴向給一切佛。法必他（秦言至一切處迴向）：將功德迴向到一切處。佛度陀（秦言無盡功德藏迴向）：將功德迴向于無盡的功德寶藏。羅叉必（秦言隨順平等善根迴向）：將功德迴向于隨順平等的善根。師羅叉伽（秦言隨順等觀一切眾生迴向）：將功德迴向于隨順平等地觀察一切眾生。波訶諦（秦言如相迴向）：將功德迴向于如實之相。波羅提弗陀（秦言無縛解脫迴向）：將功德迴向于無束縛的解脫。達摩邊伽（秦言法界無量回向）：將功德迴向於法界無量。鳩摩羅伽（秦言逆流歡喜地）：逆流而上，到達歡喜地。須阿伽一波（秦言道琉璃離垢地）：道路如同琉璃般清澈，遠離塵垢。須那迦（秦言流照明地）：光明照耀的境界。須陀洹（秦言觀明炎地）：觀察到光明火焰的境界。斯陀含（秦言度障難勝地）：超越障礙和困難的殊勝境界。阿那含（秦言薄流現前地）：微薄的煩惱顯現的境界。阿羅漢（秦言過三有遠行地）：超越三界，遠行的境界。阿尼羅漢（秦言變化生不動地）：通過變化而生，達到不動的境界。阿那訶（秦言慧光妙善地）：智慧之光照耀，微妙而善良的境界。阿訶羅弗（秦言明行足法雲地）：明行圓滿，如同法雲覆蓋的境界。摩訶一和沙（秦言無相無垢地）：沒有形象，沒有污垢的境界。娑伽婆伽婆佛陀（秦言妙覺者無上地）：達到妙覺的無上境界。

『佛子！因此名為門攝取一切功德行，佛和菩薩沒有不進入此名門的，一切神通、一切因果、一切境界也進入此名門。佛子！這名門是十方諸佛所說的相同道理，不增不減，以決定的獅子吼宣說。應當以誓言自我勉勵，受持、讀誦、解釋其中的義理，愿一切眾生一同進入我的法門，與我等同於佛。應當這樣修學。』

佛告訴敬首菩薩：『佛子！我現在簡略地說名門中的一個賢名門，就是』

【English Translation】 English version: Du Ahe (Qin language: Respectful Conduct): Respectful behavior. Du Fo He (Qin language: Virtuous Conduct): Good and virtuous behavior. Du Cha Yi Po (Qin language: True Conduct): True and not false behavior. Luo Di Liu Sha (Qin language: Dedication to Saving All Sentient Beings): Dedicating merit to saving all sentient beings. Luo Tan Sha (Qin language: Imperishable Dedication): Dedicating merit to an imperishable state. Bi Bai Jia (Qin language: Dedication Equal to All Buddhas): Equally dedicating merit to all Buddhas. Fa Bi Ta (Qin language: Dedication Reaching Everywhere): Dedicating merit to reaching everywhere. Fo Du Tuo (Qin language: Dedication of Endless Merit Treasury): Dedicating merit to an endless treasury of merit. Luo Cha Bi (Qin language: Dedication Following Equal Good Roots): Dedicating merit to following equal good roots. Shi Luo Cha Jia (Qin language: Dedication Following Equal Observation of All Sentient Beings): Dedicating merit to following equal observation of all sentient beings. Po He Di (Qin language: Dedication to Suchness): Dedicating merit to suchness. Po Luo Ti Fo Tuo (Qin language: Dedication to Unbound Liberation): Dedicating merit to unbound liberation. Da Mo Bian Jia (Qin language: Dedication to Limitless Dharma Realm): Dedicating merit to the limitless Dharma realm. Jiu Mo Luo Jia (Qin language: Upstream Joyful Ground): Going against the current, reaching the Joyful Ground. Xu A Jia Yi Po (Qin language: Path of Lapis Lazuli, Ground Free from Impurities): The path is as clear as lapis lazuli, free from impurities. Xu Na Jia (Qin language: Flowing Illumination Ground): A state of illuminating light. Xu Tuo Huan (Qin language: Observation of Bright Flame Ground): Observing the state of bright flames. Si Tuo Han (Qin language: Overcoming Obstacles and Difficulties Ground): A supreme state of overcoming obstacles and difficulties. A Na Han (Qin language: Thin Flow Manifestation Ground): A state where thin afflictions manifest. A Luo Han (Qin language: Passing Through the Three Realms, Far-Reaching Ground): Transcending the three realms, a far-reaching state. A Ni Luo Han (Qin language: Transformation Birth, Immovable Ground): Born through transformation, reaching an immovable state. A Na He (Qin language: Wisdom Light, Wonderful Goodness Ground): The light of wisdom shines, a wonderful and good state. A He Luo Fu (Qin language: Perfect Clarity and Conduct, Dharma Cloud Ground): Perfect clarity and conduct, like a state covered by Dharma clouds. Mo He Yi He Sha (Qin language: Non-Form, Immaculate Ground): A state without form, without impurities. Suo Jia Po Jia Po Fo Tuo (Qin language: Wonderful Enlightenment, Supreme Ground): Reaching the supreme state of wonderful enlightenment.

'Disciples of the Buddha! Therefore, this is called the 'Gate' that gathers all meritorious conduct. Buddhas and Bodhisattvas all enter this 'Gate'. All supernatural powers, all causes and effects, all realms also enter this 'Gate'. Disciples of the Buddha! This 'Gate' is the same teaching spoken by all Buddhas in the ten directions, neither increasing nor decreasing, proclaimed with a definitive lion's roar. You should encourage yourselves with vows, uphold, recite, and explain its meaning, wishing that all sentient beings may enter my Dharma gate together, and be equal to me as Buddhas. You should cultivate and learn in this way.'

The Buddha told Jing Shou Bodhisattva: 'Disciples of the Buddha! I will now briefly speak of one virtuous 'Gate' among the 'Gates', which is'

初發心住。未上住前有十順名字，菩薩常行十心，所謂信心、念心、精進心、慧心、定心、不退心、迴向心、護心、戒心、願心。佛子！修行是心，若經一劫二劫三劫，乃得入初住位中。住是位中，增修百法明門，所謂十信心。心心有十，故修行百法明門。常發無量有行無行大愿，得人習種性中廣行一切愿。

「發住賢人，　　發廣大愿，　　今生至佛，　一切愿入。　　在我願中，　　無不成就，　自致得佛，　　已愿為本。　　我今行施，　當愿眾生，　　舍貪慾意，　　入空道位。　法戒常行，　　當愿眾生，　　攝行不破，　得正解脫。　　六忍常奉，　　當愿眾生，　得無諍心，　　寂法忍住。　　大精進力，　當愿眾生，　　常行不住，　　入自覺果。　住禪定心，　　當愿眾生，　　具足神通，　無為自安。　　修正法智，　　當愿眾生，　入慧海流，　　紹菩薩位。　　行無相愿，　當愿眾生，　　一切愿滿，　　流入佛海。　大慧方便，　　當愿眾生，　　法河無礙，　到二諦際。　　大力神通，　　當愿眾生，　變化在我，　　得無所畏。　　邊際智滿，　當愿眾生，　　金剛智成，　　登道場果。　入無垢地，　　當愿眾生，　　坐佛道樹，　教化一切

【現代漢語翻譯】現代漢語譯本初發心住（Began to dwell in the initial resolve）。未上住前有十順名字，菩薩常行十心，所謂信心、念心、精進心、慧心、定心、不退心、迴向心、護心、戒心、願心。佛子！修行是心，若經一劫二劫三劫，乃得入初住位中。住是位中，增修百法明門，所謂十信心。心心有十，故修行百法明門。常發無量有行無行大愿，得人習種性中廣行一切愿。『發住賢人，　　發廣大愿，　　今生至佛，　一切愿入。　　在我願中，　　無不成就，　自致得佛，　　已愿為本。　　我今行施，　當愿眾生，　　舍貪慾意，　　入空道位。　法戒常行，　　當愿眾生，　　攝行不破，　得正解脫。　　六忍常奉，　　當愿眾生，　得無諍心，　　寂法忍住。　　大精進力，　當愿眾生，　　常行不住，　　入自覺果。　住禪定心，　　當愿眾生，　　具足神通，　無為自安。　　修正法智，　　當愿眾生，　入慧海流，　　紹菩薩位。　　行無相愿，　當愿眾生，　　一切愿滿，　　流入佛海。　大慧方便，　　當愿眾生，　　法河無礙，　到二諦際。　　大力神通，　　當愿眾生，　變化在我，　　得無所畏。　　邊際智滿，　當愿眾生，　　金剛智成，　　登道場果。　入無垢地，　　當愿眾生，　　坐佛道樹，　教化一切』

【English Translation】 English version The stage of initial resolve (Began to dwell in the initial resolve). Before ascending to this stage, there are ten sequential names. Bodhisattvas constantly practice ten minds, namely: faith, mindfulness, diligence, wisdom, concentration, non-regression, dedication, protection, discipline, and aspiration. Disciples of the Buddha! Cultivating these minds, even after one, two, or three kalpas (aeons), one may enter the stage of initial resolve. Dwelling in this stage, one further cultivates the hundred gates of enlightenment, which are the ten minds of faith. Each mind has ten aspects, hence the cultivation of the hundred gates of enlightenment. Constantly generate immeasurable great vows, both active and inactive, and extensively practice all vows within the nature of human habituation. 『Virtuous ones who have attained the dwelling stage, generate vast vows, to reach Buddhahood in this life, may all vows be fulfilled. In my vows, nothing is unachievable, attaining Buddhahood by oneself, with vows as the foundation. Now I practice giving, may all beings, relinquish greed and desire, and enter the state of emptiness. Practicing Dharma and precepts constantly, may all beings, maintain conduct without violation, and attain true liberation. Constantly upholding the six forms of forbearance, may all beings, attain a mind free from contention, and dwell in the forbearance of quiescent Dharma. With great diligence and strength, may all beings, constantly practice without ceasing, and enter the fruit of self-awareness. Dwelling in the mind of meditative concentration, may all beings, be endowed with supernatural powers, and find peace in non-action. Cultivating correct Dharma wisdom, may all beings, enter the stream of the ocean of wisdom, and inherit the position of Bodhisattva. Practicing vows without form, may all beings, have all vows fulfilled, and flow into the ocean of Buddhahood. With great wisdom and skillful means, may all beings, have unobstructed Dharma rivers, and reach the boundary of the two truths. With great power and supernatural abilities, may all beings, have transformations at my command, and attain fearlessness. With the perfection of ultimate wisdom, may all beings, achieve diamond-like wisdom, and ascend to the fruit of the Bodhi-mandala. Entering the stainless ground, may all beings, sit under the Bodhi tree, and teach all.』

。　　我今已覺，　　當愿眾生，　解相續假，　　滅計斷心。　　覺照法化，　當愿眾生，　　悟法緣成，　　滅計常心。　我得滿體，　　當愿眾生，　　悟相待法，　滅計我心。　　無緣大悲，　　當愿眾生，　解假因生，　　滅見盜心。　　第一滅度，　當愿眾生，　　悟實法緣，　　滅戒盜心。　得十力果，　　當愿眾生，　　悟二諦照，　滅邪見心　　以金剛力，　　當愿眾生，　悟十二緣，　　滅疑見心。　　獨照無方，　當愿眾生，　　識法無常，　　滅貪慳心。　五眼三達，　　當愿眾生，　　修三明覺，　滅癡闇心。　　無礙和合，　　當愿眾生，　紹三寶解，　　滅瞋諍心。　　得大明慧，　當愿眾生，　　入一切空，　　滅無明藏。　三十二相，　　當愿眾生，　　相相嚴好，　滅依報果。　　得應身用，　　當愿眾生，　乘大法船，　　入佛法海。　　我因果愿，　悉已具足，　　一切行愿，　　攝在其中。　二十四愿，　　攝無量行，　　信愿始門，　終大慧本。　　今于諸佛，　　前受大愿，　愿今已滿，　　修進余行。　　其中功德，　行百千劫，　　我願乃舍，　　入無量界。　一切菩薩，　　若入是愿，　　無不得入，　薩

【現代漢語翻譯】現代漢語譯本我現在已經覺悟，愿所有眾生，理解相續的虛假性（解相續假），滅除執著斷滅的心（滅計斷心）。覺悟並照亮佛法教化（覺照法化），愿所有眾生，領悟佛法因緣和合而成（悟法緣成），滅除執著常有的心（滅計常心）。我獲得圓滿的身體（我得滿體），愿所有眾生，領悟相對待的法（悟相待法），滅除執著自我的心（滅計我心）。以無緣的大悲心（無緣大悲），愿所有眾生，理解虛假的因緣生起（解假因生），滅除以見解為盜的心（滅見盜心）。證得第一義諦的寂滅（第一滅度），愿所有眾生，領悟真實的佛法因緣（悟實法緣），滅除以戒律為盜的心（滅戒盜心）。獲得十力（Dasabala）的果位（得十力果），愿所有眾生，領悟二諦（Satya-dvaya）的觀照（悟二諦照），滅除邪見的心（滅邪見心）。以金剛之力（以金剛力），愿所有眾生，領悟十二因緣（Dvadasanga-pratityasamutpada）（悟十二緣），滅除疑惑的心（滅疑見心）。獨自照亮沒有邊際（獨照無方），愿所有眾生，認識到佛法無常（識法無常），滅除貪婪吝嗇的心（滅貪慳心）。獲得五眼（Panca-caksu）和三明（Tisro vidya）（五眼三達），愿所有眾生，修習三明覺悟（修三明覺），滅除愚癡黑暗的心（滅癡闇心）。無礙的和合（無礙和合），愿所有眾生，繼承紹隆佛法僧三寶的理解（紹三寶解），滅除嗔恨爭鬥的心（滅瞋諍心）。獲得廣大的明慧（得大明慧），愿所有眾生，進入一切皆空的境界（入一切空），滅除無明的藏匿（滅無明藏）。具足三十二相（Dvātrimśadvara-laksana）（三十二相），愿所有眾生，相好莊嚴（相相嚴好），滅除依報的果報（滅依報果）。獲得應化身的作用（得應身用），愿所有眾生，乘坐大法船（乘大法船），進入佛法的海洋（入佛法海）。我的因果之愿（我因果愿），全部都已經具足，一切的行愿（一切行愿），都攝包含在其中（攝在其中）。這二十四愿（二十四愿），包含無量的修行（攝無量行），是信愿的起始之門（信愿始門），最終是大智慧的根本（終大慧本）。現在於諸佛（Buddha）面前（今于諸佛），接受這廣大的誓願（前受大愿），願望現在已經圓滿（愿今已滿），修習增進其餘的修行（修進余行）。其中的功德（其中功德），經歷百千劫的時間（行百千劫），我的誓願才捨棄（我願乃舍），進入無量的境界（入無量界）。一切的菩薩（Bodhisattva），如果進入這個誓願（若入是愿），沒有不能進入的（無不得入），薩（薩）

【English Translation】 English version Now that I am enlightened, may all sentient beings, Understand the illusion of continuity (解相續假, 'jie xiangxu jia'), extinguish the mind that clings to annihilation (滅計斷心, 'mie ji duan xin'). Awakening and illuminating the Dharma's teachings (覺照法化, 'jue zhao fa hua'), May all sentient beings, realize the arising of Dharma through conditions (悟法緣成, 'wu fa yuan cheng'), extinguish the mind that clings to permanence (滅計常心, 'mie ji chang xin'). Having attained a complete body (我得滿體, 'wo de man ti'), may all sentient beings, realize the interdependent nature of phenomena (悟相待法, 'wu xiang dai fa'), Extinguish the mind that clings to self (滅計我心, 'mie ji wo xin'). With impartial great compassion (無緣大悲, 'wu yuan da bei'), may all sentient beings, Understand the arising of false causes (解假因生, 'jie jia yin sheng'), extinguish the mind that steals through views (滅見盜心, 'mie jian dao xin'). Attaining the ultimate Nirvana (第一滅度, 'di yi mie du'), May all sentient beings, realize the true Dharma conditions (悟實法緣, 'wu shi fa yuan'), extinguish the mind that steals through precepts (滅戒盜心, 'mie jie dao xin'). Having attained the fruit of the Ten Powers (Dasabala) (得十力果, 'de shi li guo'), may all sentient beings, realize the illumination of the Two Truths (Satya-dvaya) (悟二諦照, 'wu er di zhao'), Extinguish the mind of wrong views (滅邪見心, 'mie xie jian xin'). With the power of Vajra (金剛力, 'jin gang li'), may all sentient beings, Realize the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada) (悟十二緣, 'wu shi er yuan'), extinguish the mind of doubt (滅疑見心, 'mie yi jian xin'). Illuminating alone without boundaries (獨照無方, 'du zhao wu fang'), May all sentient beings, recognize the impermanence of Dharma (識法無常, 'shi fa wu chang'), extinguish the mind of greed and stinginess (滅貪慳心, 'mie tan qian xin'). Having attained the Five Eyes (Panca-caksu) and Three Clear Knowledges (Tisro vidya) (五眼三達, 'wu yan san da'), may all sentient beings, cultivate the awakening of the Three Clear Knowledges (修三明覺, 'xiu san ming jue'), Extinguish the mind of ignorance and darkness (滅癡闇心, 'mie chi an xin'). Unobstructed harmony (無礙和合, 'wu ai he he'), may all sentient beings, Inherit and propagate the understanding of the Three Jewels (Buddha, Dharma, Sangha) (紹三寶解, 'shao san bao jie'), extinguish the mind of anger and strife (滅瞋諍心, 'mie chen zheng xin'). Having attained great wisdom (得大明慧, 'de da ming hui'), May all sentient beings, enter the emptiness of all things (入一切空, 'ru yi qie kong'), extinguish the storehouse of ignorance (滅無明藏, 'mie wu ming zang'). Having the Thirty-two Marks (Dvātrimśadvara-laksana) (三十二相, 'san shi er xiang'), may all sentient beings, have perfectly adorned appearances (相相嚴好, 'xiang xiang yan hao'), Extinguish the results of environmental retribution (滅依報果, 'mie yi bao guo'). Having attained the function of the Transformation Body (得應身用, 'de ying shen yong'), may all sentient beings, Ride the great Dharma boat (乘大法船, 'cheng da fa chuan'), enter the ocean of the Buddha's teachings (入佛法海, 'ru fo fa hai'). My vows of cause and effect (我因果愿, 'wo yin guo yuan'), Are all completely fulfilled, all vows of practice (一切行愿, 'yi qie xing yuan'), are contained within them (攝在其中, 'she zai qi zhong'). These twenty-four vows (二十四愿, 'er shi si yuan'), contain immeasurable practices (攝無量行, 'she wu liang xing'), are the starting gate of faith and vows (信愿始門, 'xin yuan shi men'), And ultimately the root of great wisdom (終大慧本, 'zhong da hui ben'). Now before all the Buddhas (Buddha) (今于諸佛, 'jin yu zhu fo'), I receive these great vows (前受大愿, 'qian shou da yuan'), The vows are now fulfilled (愿今已滿, 'yuan jin yi man'), I will cultivate and advance in the remaining practices (修進余行, 'xiu jin yu xing'). The merits within them (其中功德, 'qi zhong gong de'), Will take hundreds of thousands of kalpas (行百千劫, 'xing bai qian jie'), before my vows are relinquished (我願乃舍, 'wo yuan nai she'), and I enter the immeasurable realms (入無量界, 'ru wu liang jie'). All Bodhisattvas (Bodhisattva), if they enter these vows (若入是愿, 'ruo ru shi yuan'), none will fail to enter (無不得入, 'wu bu de ru'), Sa (薩, 'sa')

婆若海。

「佛子！住是位中發大愿已，過外一切凡夫行十信者。今復修行無量功德，所謂十波羅蜜、三空無相無作有無空，空觀成就，即除我、人、主者、眾生，漸舍諸見，常樂我凈、三界繫縛，無明漸破，伏斷一切業習故。厚集一切善法八萬四千般若波羅蜜，一切諸法門攝我心中，唸唸不去心。

「佛子！有十不可悔戒，應受應持。一、不殺人，乃至二十八天諸佛菩薩。二、不盜，乃至草葉。三、不淫，乃至非人。四、不妄語，乃至非人。五、不說出家在家菩薩罪過。六、不沽酒。七、不自讚毀他。八、不慳。九、不瞋，乃至非人。十、不謗三寶。若破十戒，不可悔過，入波羅夷。十劫中一日受罪八萬四千，滅八萬四千生，故不可破。是故佛子！失發心住，乃至二住三位、十地一切皆失。是故此戒是一切佛、一切菩薩行之根本。若一切佛、一切菩薩，不由此十戒法門得賢聖果者，無有是處。是初住相習種性中第一人，如是下九人法行漸漸增廣，乃至九住、十行、十向、十地、無垢地，亦漸增廣不可思議行。佛子！吾今略說，如海一渧。」

菩薩瓔珞本業經賢聖學觀品第三

爾時敬首菩薩白佛言：「云何菩薩學觀名字義相？及心所行法復當云何？」

佛言：「佛子！汝之所問，同十

【現代漢語翻譯】現代漢語譯本：婆若海（般若之海）。

『佛子！安住在這個位次中發起大愿之後，超越一切凡夫的行持，修習十信。現在進一步修行無量的功德，也就是十波羅蜜（十種到達彼岸的方法）、三空（三種空性：人空、法空、空空）——無相、無作、有無空，空觀成就，就能去除我、人、主者、眾生這些執著，逐漸捨棄各種見解，不再執著于常樂我凈（四種顛倒的見解）、三界（欲界、色界、無色界）的束縛，無明（對事物真相的迷惑）逐漸破除，降伏斷除一切業習的緣故。大量積聚一切善法，八萬四千般若波羅蜜（八萬四千種智慧到達彼岸的方法），一切諸法門都攝入我的心中，唸唸不離心。

『佛子！有十條不可悔改的戒律，應當受持。一、不殺人，乃至二十八天（佛教宇宙觀中的天界）的諸佛菩薩。二、不盜取，乃至一草一葉。三、不邪淫，乃至非人（非人類的眾生）。四、不妄語，乃至對非人。五、不說出家在家菩薩的罪過。六、不賣酒。七、不自我讚揚而詆譭他人。八、不慳吝。九、不嗔恨，乃至對非人。十、不誹謗三寶（佛、法、僧）。如果破了這十條戒律，就不可悔改，進入波羅夷（斷頭罪）。十劫（極長的時間單位）中，一日所受的罪報相當於八萬四千種，消滅八萬四千次生命，所以不可破。因此，佛子！失去發心住（菩薩修行階位）的功德，乃至二住、三位、十地（菩薩修行的十個階段）的一切功德都會失去。所以，這十條戒律是一切佛、一切菩薩修行的根本。如果一切佛、一切菩薩，不通過這十戒法門而能得到賢聖果位的，是沒有這種道理的。這是初住相習種性（菩薩修行階位）中的第一人，像這樣，下九人的法行漸漸增廣，乃至九住、十行、十向、十地、無垢地，也漸漸增廣不可思議的行持。佛子！我現在只是略微地說說，如同大海中的一滴水。』

菩薩瓔珞本業經賢聖學觀品第三

這時，敬首菩薩問佛說：『菩薩學觀的名字、意義、相狀是怎樣的？以及心所行持的法又應當是怎樣的？』

佛說：『佛子！你所問的問題，和十...

【English Translation】 English version: Prajna Sea (Ocean of Wisdom).

'Buddha-son! Having dwelt in this position and made great vows, surpassing all the practices of ordinary beings, cultivate the ten faiths. Now further cultivate immeasurable merits, namely the ten Paramitas (ten perfections), the three emptinesses (three kinds of emptiness: emptiness of self, emptiness of phenomena, and emptiness of emptiness) – no-form, no-action, existence and non-existence are empty, the contemplation of emptiness is accomplished, then eliminate the attachments to self, person, master, and sentient beings, gradually abandon all views, no longer clinging to permanence, bliss, self, and purity (four inverted views), the bonds of the three realms (desire realm, form realm, formless realm), ignorance (delusion about the true nature of things) is gradually broken, subduing and cutting off all karmic habits. Accumulate greatly all good dharmas, eighty-four thousand Prajna Paramitas (eighty-four thousand wisdoms to reach the other shore), all dharma doors are gathered in my heart, never leaving the mind for a moment.

'Buddha-son! There are ten irreversible precepts that should be received and upheld. First, do not kill, even Buddhas and Bodhisattvas in the twenty-eight heavens (realms in Buddhist cosmology). Second, do not steal, even a blade of grass or a leaf. Third, do not engage in sexual misconduct, even with non-humans (non-human beings). Fourth, do not lie, even to non-humans. Fifth, do not speak of the faults of ordained or lay Bodhisattvas. Sixth, do not sell alcohol. Seventh, do not praise oneself and disparage others. Eighth, do not be stingy. Ninth, do not be angry, even with non-humans. Tenth, do not slander the Three Jewels (Buddha, Dharma, Sangha). If these ten precepts are broken, there is no repentance, and one enters Parajika (defeat, expulsion). In ten kalpas (extremely long units of time), the retribution received in one day is equivalent to eighty-four thousand kinds, extinguishing eighty-four thousand lives, so they cannot be broken. Therefore, Buddha-son! Losing the merit of the initial dwelling of aspiration (stage of Bodhisattva practice), even the merits of the second dwelling, the three positions, and the ten grounds (ten stages of Bodhisattva practice) will all be lost. Therefore, these ten precepts are the foundation of the practice of all Buddhas and all Bodhisattvas. If all Buddhas and all Bodhisattvas can attain the fruit of the wise and holy without going through these ten precept dharma doors, there is no such reason. This is the first person in the initial dwelling of the nature of habitual practice (stage of Bodhisattva practice), like this, the dharma practice of the lower nine people gradually increases and expands, even the ninth dwelling, the ten practices, the ten dedications, the ten grounds, the stainless ground, also gradually increase and expand with inconceivable practices. Buddha-son! I am now speaking briefly, like a drop of water in the ocean.'

Bodhisattva Garland Sutra, Original Karma Sutra, Chapter Three on the Contemplation of the Wise and Holy

At that time, Respectful Head Bodhisattva asked the Buddha: 'What are the names, meanings, and characteristics of the Bodhisattva's study of contemplation? And what should be the dharma practiced by the mind?'

The Buddha said: 'Buddha-son! What you have asked is the same as the ten...

方佛土中一切佛皆坐道場時能問者，皆名敬首所問無異。諦聽諦聽，思念正觀，如法修行。佛子！一切諸佛皆說六明焰三三昧門、我亦如是說。六種性者，是一切菩薩功德瓔珞，嚴持菩薩二種法身，菩薩所著百萬阿僧祇功德行為瓔珞。若一切菩薩不入瓔珞功德門得入正位者，無有是處。

「佛子！性者，所謂習種性、性種性、道種性、聖種性、等覺性、妙覺性。複名六堅，亦名堅信、亦名堅法、亦名堅修、亦名堅德、亦名堅頂、亦名堅覺。複名六忍，信忍、法忍、修忍、正忍、無垢忍、一切智忍。複名六慧，聞慧、思慧、修慧、無相慧、照寂慧、寂照慧。複名六定，習相定、性定、道慧定、道種慧定、大慧定、正觀定。複名六觀，住觀、行觀、向觀、地觀、無相觀、一切種智觀。佛子！一切菩薩及佛，無不入此六種明觀決定了義實相法門。

「佛子！汝先言名字者，所謂銅寶瓔珞菩薩字者，所謂習性種中有十人，其名發心住菩薩、治地菩薩、修行菩薩、生貴菩薩、方便具足菩薩、正心菩薩、不退菩薩、童真菩薩、法王子菩薩、灌頂菩薩。

「佛子！銀寶瓔珞菩薩字者，性種性中有十人，其名歡喜菩薩、饒益菩薩、無瞋恨菩薩、無盡菩薩、離癡亂菩薩、善現菩薩、無著菩薩、尊重菩薩、善法菩薩、真

【現代漢語翻譯】現代漢語譯本：當十方佛土中所有的佛都坐在菩提道場時，能夠提問的人，都叫做敬首，所問的問題沒有差別。仔細聽，仔細聽，思考並正確地觀察，如法修行。佛子！一切諸佛都宣說六明焰三三昧門，我也是這樣宣說的。六種性，是一切菩薩的功德瓔珞（功德莊嚴），莊嚴地持有菩薩的兩種法身，菩薩所佩戴的是百萬阿僧祇（無數）功德行為的瓔珞。如果一切菩薩不進入瓔珞功德門就能進入正位，這是不可能的。

『佛子！性，指的是習種性、性種性、道種性、聖種性、等覺性、妙覺性。又名六堅，也叫堅信、堅法、堅修、堅德、堅頂、堅覺。又名六忍，信忍、法忍、修忍、正忍、無垢忍、一切智忍。又名六慧，聞慧、思慧、修慧、無相慧、照寂慧、寂照慧。又名六定，習相定、性定、道慧定、道種慧定、大慧定、正觀定。又名六觀，住觀、行觀、向觀、地觀、無相觀、一切種智觀。佛子！一切菩薩以及佛，沒有不進入這六種明觀決定了義實相法門的。』

『佛子！你先前說的名字，指的是銅寶瓔珞菩薩，名字指的是習性種中有十人，他們的名字是發心住菩薩、治地菩薩、修行菩薩、生貴菩薩、方便具足菩薩、正心菩薩、不退菩薩、童真菩薩、法王子菩薩、灌頂菩薩。』

『佛子！銀寶瓔珞菩薩，名字指的是性種性中有十人，他們的名字是歡喜菩薩、饒益菩薩、無瞋恨菩薩、無盡菩薩、離癡亂菩薩、善現菩薩、無著菩薩、尊重菩薩、善法菩薩、真菩薩。』

【English Translation】 English version: When all the Buddhas in the Buddha-lands of the ten directions are seated in the Bodhi-mandala, those who are able to ask questions are all called 'Reverent Heads,' and the questions they ask are without difference. Listen carefully, listen carefully, contemplate and observe correctly, and practice according to the Dharma. Disciples of the Buddha! All Buddhas speak of the Six Illuminating Flames and the Three Samadhi Gates; I also speak of them in the same way. The Six Natures are the jeweled ornaments of merit for all Bodhisattvas, adorning and upholding the two Dharmakayas (Dharma bodies) of the Bodhisattvas. The Bodhisattvas wear millions of Asankhyeya (countless) meritorious deeds as jeweled ornaments. If any Bodhisattva could enter the correct position without entering the gate of jeweled merit, there is no such possibility.

'Disciples of the Buddha! 'Nature' refers to the Habitual Nature, the Intrinsic Nature, the Path Nature, the Sage Nature, the Equal Enlightenment Nature, and the Wonderful Enlightenment Nature. It is also called the Six Firmnesses, also known as Firm Faith, Firm Dharma, Firm Practice, Firm Virtue, Firm Summit, and Firm Awakening. It is also called the Six Forbearances: Forbearance of Faith, Forbearance of Dharma, Forbearance of Practice, Forbearance of Correctness, Forbearance of Purity, and Forbearance of Omniscience. It is also called the Six Wisdoms: Wisdom of Hearing, Wisdom of Thinking, Wisdom of Practice, Wisdom of Non-Appearance, Wisdom of Illumination and Stillness, and Wisdom of Stillness and Illumination. It is also called the Six Samadhis: Samadhi of Habitual Appearance, Samadhi of Nature, Samadhi of Path Wisdom, Samadhi of Path Seed Wisdom, Samadhi of Great Wisdom, and Samadhi of Correct Contemplation. It is also called the Six Contemplations: Contemplation of Abiding, Contemplation of Walking, Contemplation of Direction, Contemplation of Ground, Contemplation of Non-Appearance, and Contemplation of All-Knowing Wisdom. Disciples of the Buddha! All Bodhisattvas and Buddhas enter this Sixfold Illuminating Contemplation, the definitive meaning of the true nature of Dharma.'

'Disciples of the Buddha! The names you mentioned earlier refer to the Copper Jewel Ornament Bodhisattvas. The names refer to the ten people in the Habitual Nature seed, whose names are Bodhisattva of Initial Aspiration, Bodhisattva of Taming the Earth, Bodhisattva of Practice, Bodhisattva of Noble Birth, Bodhisattva of Perfected Means, Bodhisattva of Correct Mind, Bodhisattva of Non-Regression, Bodhisattva of Pure Youth, Bodhisattva Dharma Prince, and Bodhisattva of Consecration.'

'Disciples of the Buddha! The Silver Jewel Ornament Bodhisattvas, the names refer to the ten people in the Intrinsic Nature seed, whose names are Joyful Bodhisattva, Benefiting Bodhisattva, Bodhisattva Without Anger or Hatred, Bodhisattva Without End, Bodhisattva Free from Delusion and Confusion, Bodhisattva of Good Manifestation, Bodhisattva Without Attachment, Bodhisattva of Respect, Bodhisattva of Good Dharma, and True Bodhisattva.'

實菩薩。

「佛子！金寶瓔珞菩薩字者，道種性中有十人，其名救護一切眾生離眾生相菩薩、不壞菩薩、等一切佛菩薩、至一切處菩薩、無盡功德藏菩薩、平等善根菩薩、順觀眾生菩薩、如相菩薩、無縛解脫菩薩、法界無量菩薩。

「佛子！琉璃寶瓔珞菩薩字者，聖種性中有十人，其名歡喜菩薩、離垢菩薩、明慧菩薩、焰光菩薩、難勝菩薩、現前菩薩、遠行菩薩、不動菩薩、慧光菩薩、法雲菩薩。

「佛子！如是百萬阿僧祇功德瓔珞，嚴持菩薩二種法身，是四十人名為學行，入法流水中以自灌注。

「佛子！摩尼寶瓔珞菩薩字者，等覺性中一人，其名金剛慧幢菩薩。住頂寂定，以大願力住壽百劫，修千三昧已入金剛三昧，同一切法性，二諦一諦一合相。覆住壽千劫學佛威儀，像王視觀，師子游步，復修佛無量不可思議神通化導之法。是故一切佛法皆現在前，入佛行處、坐佛道場、超度三魔。覆住壽萬劫化現成佛，入大寂定等覺諸佛，二諦界外非有非無、無心無色，因果二習無有遺余。現同古佛但有應名，現諸色心教化眾生。現同古昔諸佛常行中道，大樂無為而生滅為異，而實非佛，現佛神通常住本境。

「佛子！水精瓔珞內外明徹，妙覺常性湛然明凈，名一切智地。常處中道一切法上

【現代漢語翻譯】實菩薩。

『佛子！金寶瓔珞菩薩（Jinbao Yingluo Pusa，以金寶為裝飾的菩薩）字者，道種性中有十人，其名救護一切眾生離眾生相菩薩（Jiuhu Yiqie Zhongsheng Li Zhongsheng Xiang Pusa，救護一切眾生脫離眾生相的菩薩）、不壞菩薩（Buhuai Pusa，不會毀滅的菩薩）、等一切佛菩薩（Deng Yiqie Fo Pusa，等同一切佛的菩薩）、至一切處菩薩（Zhi Yiqie Chu Pusa，到達一切地方的菩薩）、無盡功德藏菩薩（Wujin Gongde Zang Pusa，擁有無盡功德寶藏的菩薩）、平等善根菩薩（Pingdeng Shangen Pusa，擁有平等善根的菩薩）、順觀眾生菩薩（Shun Guan Zhongsheng Pusa，順應觀察眾生的菩薩）、如相菩薩（Ruxiang Pusa，如實顯現諸相的菩薩）、無縛解脫菩薩（Wufu Jietuo Pusa，沒有束縛得到解脫的菩薩）、法界無量菩薩（Fajie Wuliang Pusa，法界無量的菩薩）。』

『佛子！琉璃寶瓔珞菩薩（Liuli Bao Yingluo Pusa，以琉璃寶為裝飾的菩薩）字者，聖種性中有十人，其名歡喜菩薩（Huanxi Pusa，歡喜的菩薩）、離垢菩薩（Ligou Pusa，遠離塵垢的菩薩）、明慧菩薩（Minghui Pusa，擁有明亮智慧的菩薩）、焰光菩薩（Yanguang Pusa，擁有火焰般光芒的菩薩）、難勝菩薩（Nansheng Pusa，難以戰勝的菩薩）、現前菩薩（Xianqian Pusa，出現在眼前的菩薩）、遠行菩薩（Yuanxing Pusa，遠行的菩薩）、不動菩薩（Budong Pusa，不動的菩薩）、慧光菩薩（Huiguang Pusa，擁有智慧之光的菩薩）、法雲菩薩（Fayun Pusa，如同法雲般的菩薩）。』

『佛子！如是百萬阿僧祇功德瓔珞，嚴持菩薩二種法身，是四十人名為學行，入法流水中以自灌注。』

『佛子！摩尼寶瓔珞菩薩（Manibao Yingluo Pusa，以摩尼寶為裝飾的菩薩）字者，等覺性中一人，其名金剛慧幢菩薩（Jingang Huichuang Pusa，擁有金剛智慧旗幟的菩薩）。住頂寂定，以大願力住壽百劫，修千三昧已入金剛三昧，同一切法性，二諦一諦一合相。覆住壽千劫學佛威儀，像王視觀，師子游步，復修佛無量不可思議神通化導之法。是故一切佛法皆現在前，入佛行處、坐佛道場、超度三魔。覆住壽萬劫化現成佛，入大寂定等覺諸佛，二諦界外非有非無、無心無色，因果二習無有遺余。現同古佛但有應名，現諸色心教化眾生。現同古昔諸佛常行中道，大樂無為而生滅為異，而實非佛，現佛神通常住本境。』

『佛子！水精瓔珞內外明徹，妙覺常性湛然明凈，名一切智地。常處中道一切法上』

【English Translation】 Real Bodhisattva.

'Buddha-child! The Bodhisattva named Golden Treasure Necklace (Jinbao Yingluo Pusa, Bodhisattva adorned with golden treasures), among those of the nature of the path, there are ten people, whose names are: Bodhisattva Who Saves All Sentient Beings from the Appearance of Sentient Beings (Jiuhu Yiqie Zhongsheng Li Zhongsheng Xiang Pusa, Bodhisattva who saves all beings from the appearance of beings), Indestructible Bodhisattva (Buhuai Pusa, Indestructible Bodhisattva), Bodhisattva Equal to All Buddhas (Deng Yiqie Fo Pusa, Bodhisattva equal to all Buddhas), Bodhisattva Who Reaches All Places (Zhi Yiqie Chu Pusa, Bodhisattva who reaches all places), Bodhisattva of the Inexhaustible Treasury of Merit (Wujin Gongde Zang Pusa, Bodhisattva of the inexhaustible treasury of merit), Bodhisattva of Equal Good Roots (Pingdeng Shangen Pusa, Bodhisattva of equal good roots), Bodhisattva Who Observes Sentient Beings Accordingly (Shun Guan Zhongsheng Pusa, Bodhisattva who observes sentient beings accordingly), Bodhisattva of Suchness Appearance (Ruxiang Pusa, Bodhisattva of Suchness Appearance), Bodhisattva of Unbound Liberation (Wufu Jietuo Pusa, Bodhisattva of Unbound Liberation), Bodhisattva of the Immeasurable Dharma Realm (Fajie Wuliang Pusa, Bodhisattva of the Immeasurable Dharma Realm).'

'Buddha-child! The Bodhisattva named Lapis Lazuli Treasure Necklace (Liuli Bao Yingluo Pusa, Bodhisattva adorned with lapis lazuli treasures), among those of the nature of the holy, there are ten people, whose names are: Joyful Bodhisattva (Huanxi Pusa, Joyful Bodhisattva), Immaculate Bodhisattva (Ligou Pusa, Immaculate Bodhisattva), Bright Wisdom Bodhisattva (Minghui Pusa, Bright Wisdom Bodhisattva), Flaming Light Bodhisattva (Yanguang Pusa, Flaming Light Bodhisattva), Difficult to Conquer Bodhisattva (Nansheng Pusa, Difficult to Conquer Bodhisattva), Manifest Bodhisattva (Xianqian Pusa, Manifest Bodhisattva), Far-Going Bodhisattva (Yuanxing Pusa, Far-Going Bodhisattva), Immovable Bodhisattva (Budong Pusa, Immovable Bodhisattva), Wisdom Light Bodhisattva (Huiguang Pusa, Wisdom Light Bodhisattva), Dharma Cloud Bodhisattva (Fayun Pusa, Dharma Cloud Bodhisattva).'

'Buddha-child! Such millions of asamkhyas of merit necklaces, solemnly uphold the two Dharma bodies of the Bodhisattvas. These forty are named 'learning practice,' entering the flowing water of the Dharma to self-irrigate.'

'Buddha-child! The Bodhisattva named Mani Jewel Necklace (Manibao Yingluo Pusa, Bodhisattva adorned with Mani jewels), among those of the nature of Equal Enlightenment, there is one person, whose name is Vajra Wisdom Banner Bodhisattva (Jingang Huichuang Pusa, Vajra Wisdom Banner Bodhisattva). Abiding in the Samadhi of Stillness on the Crown, with great vows abiding for a hundred kalpas, having cultivated a thousand Samadhis, he enters the Vajra Samadhi, becoming one with the nature of all dharmas, the two truths as one truth, a single combined appearance. Again, abiding for a thousand kalpas, learning the majestic deportment of the Buddha, with the gaze of an elephant king, the gait of a lion, again cultivating the Buddha's immeasurable, inconceivable, miraculous transformative methods. Therefore, all Buddha-dharmas are now present, entering the Buddha's conduct, sitting in the Buddha's place of enlightenment, transcending the three demons. Again, abiding for ten thousand kalpas, manifesting as a Buddha, entering the Great Samadhi, equally enlightened with all Buddhas, beyond the realm of the two truths, neither existent nor non-existent, without mind or form, the two habits of cause and effect without any remainder. Appearing the same as ancient Buddhas, but only with a responsive name, manifesting all forms and minds to teach sentient beings. Appearing the same as the ancient Buddhas, constantly practicing the Middle Way, with great joy and non-action, while birth and death are different, yet in reality not a Buddha, manifesting Buddha's miraculous powers, constantly abiding in the original realm.'

'Buddha-child! Crystal necklaces are clear inside and out, the wonderful enlightenment is constant, serene, bright, and pure, named the Ground of All-Knowing Wisdom. Constantly abiding in the Middle Way, above all dharmas.'

，超過四魔，非有非無一切相盡，頓解大覺窮化體神，二身常住為化有緣。是故佛子！吾今略說賢聖名字，汝等受持現行化人。

「佛子！汝先言云何心所行法者？所謂十心：一、發心住；二、治地心住；三、修行心住；四、生貴心住；五、方便心住；六、正心住；七、不退心住；八、童真心住；九、法王子心住；十、灌頂心住。

「複次，即十觀心所觀法者：一、厚集一切善根，所謂四弘誓，未度苦諦令度苦諦、未解集諦令解集諦、未安道諦令安道諦、未得涅槃令得涅槃。

「佛子！二、修習無量善行，所謂四念處，觀身、受、心、法若四皆空，四倒則無。不壞假名，一切法故。皆如幻化者，五陰色識受想行、六大識空、四大一切法，無自相、無他相，如虛空故。

「佛子！三、善習佛道法，所謂觀十一切入：四大、四色、空處、識處，皆如寶相故。

「佛子！四、一切佛前受法而行，所謂八勝處：內實五陰中廣相略相二勝處、外假眾生法中廣相略相二勝處、四大法廣略四勝處。如是觀一切法空，無相故。

「佛子！五修諸清白法，所謂八大人覺：少欲、知足、寂靜、精進、正念、正定、正慧、不諍論，順一切法故。

「佛子！六為諸佛所護，所謂八解脫觀：聞慧得內

【現代漢語翻譯】現代漢語譯本：超越了四種魔障，達到非有非無一切現象都止息的境界，頓悟大覺，窮盡變化之體的神妙，以二身常住世間，爲了化度有緣眾生。因此，佛子們！我現在簡略地說說賢聖的名字，你們應當受持，並以化身的形式在世間行化。『佛子！你先前問什麼是心所行法？就是指這十種心：一、發心住（發起菩提心）；二、治地心住（如治理大地般調伏自心）；三、修行心住（精進修行）；四、生貴心住（生起高貴的菩提心）；五、方便心住（善用各種方便法門）；六、正心住（保持心念正直）；七、不退心住（永不退轉）；八、童真心住（保持純真的心）；九、法王子心住（以法王之子的身份行事）；十、灌頂心住（如接受灌頂般獲得加持）。』『再者，這十種觀心所觀的法是：一、厚積一切善根，也就是四弘誓願：未度脫苦諦的眾生，令其度脫苦諦；未理解集諦的眾生，令其理解集諦；未安立道諦的眾生，令其安立道諦；未證得涅槃的眾生，令其證得涅槃。』『佛子！二、修習無量善行，也就是四念處：觀察身、受、心、法，如果觀察到這四者皆是空性，那麼四顛倒見也就無從生起。不破壞假名，因為一切法都是如此。一切法都如幻化，五陰（色、受、想、行、識）、六大（地、水、火、風、空、識）皆是空性，四大（地、水、火、風）以及一切法，都無自相、無他相，如同虛空一般。』『佛子！三、善於修習佛道之法，也就是觀察十一切入：四大（地、水、火、風）、四色（青、黃、赤、白）、空處、識處，都如寶相一般。』『佛子！四、在一切佛前接受佛法並依教奉行，也就是八勝處：內在於五陰中的廣相和略相兩種勝處，外在於眾生法中的廣相和略相兩種勝處，四大法中的廣相和略相四種勝處。如此觀察一切法空，因為沒有實相。』『佛子！五、修習各種清凈的法，也就是八大人覺：少欲、知足、寂靜、精進、正念、正定、正慧、不爭論，順應一切法。』『佛子！六、為諸佛所護佑，也就是八解脫觀：通過聽聞佛法而獲得內心的智慧，

【English Translation】 English version: Having transcended the four maras (demons), reaching the cessation of all phenomena, whether existent or nonexistent, suddenly awakening to the Great Enlightenment, exhausting the divine essence of the transformative body, abiding eternally in two bodies to transform those with karmic connections. Therefore, disciples of the Buddha! I will now briefly speak of the names of the wise and holy ones, which you should uphold and manifest as transformation bodies in the world. 『Disciples of the Buddha! You asked earlier, what are the practices of the mind? They are the ten abodes of the mind: 1. The abode of initiating the mind (bodhicitta); 2. The abode of taming the mind (like taming the earth); 3. The abode of practicing the mind (diligent practice); 4. The abode of noble mind (arising of a noble bodhicitta); 5. The abode of skillful means (using various skillful means); 6. The abode of right mind (maintaining right thoughts); 7. The abode of non-retrogression (never retreating); 8. The abode of childlike mind (maintaining a pure mind); 9. The abode of the Dharma prince mind (acting as a Dharma prince); 10. The abode of empowerment (receiving blessings as if receiving empowerment).』『Furthermore, the objects of contemplation in these ten contemplations of the mind are: 1. Accumulating all good roots, which are the Four Great Vows: to liberate beings who have not been liberated from the suffering of the truth of suffering (dukkha satya), to enable beings who have not understood the truth of the cause of suffering (samudaya satya) to understand it, to establish beings who have not been established in the truth of the path (marga satya) in it, and to enable beings who have not attained nirvana (nirvana) to attain it.』『Disciples of the Buddha! 2. Cultivating immeasurable good deeds, which are the Four Foundations of Mindfulness (smrtyupasthana): contemplating the body, feelings, mind, and phenomena. If one observes that these four are empty in nature, then the four inversions (viparyasa) will not arise. Not destroying conventional names, because all dharmas are like this. All dharmas are like illusions, the five skandhas (form, feeling, perception, volition, consciousness), the six great elements (earth, water, fire, wind, space, consciousness) are empty, the four great elements (earth, water, fire, wind) and all dharmas have no self-nature, no other-nature, like empty space.』『Disciples of the Buddha! 3. Being skilled in practicing the Dharma of the Buddha path, which is observing the ten all-encompassing spheres (krtsna-ayatanas): the four elements (earth, water, fire, wind), the four colors (blue, yellow, red, white), the sphere of empty space, the sphere of consciousness, all are like precious appearances.』『Disciples of the Buddha! 4. Receiving the Dharma before all Buddhas and practicing accordingly, which are the eight abodes of mastery (abhibhayatana): the two abodes of mastery of expansive and contracted aspects within the five skandhas, the two abodes of mastery of expansive and contracted aspects within the dharmas of sentient beings, the four abodes of mastery of expansive and contracted aspects of the four great elements. Thus, contemplating all dharmas as empty, because they have no inherent existence.』『Disciples of the Buddha! 5. Cultivating all pure and white dharmas, which are the eight great awakenings of great beings (asta-maha-purusa-vitarka): having few desires, knowing contentment, being tranquil, being diligent, having right mindfulness, having right concentration, having right wisdom, not engaging in disputes, conforming to all dharmas.』『Disciples of the Buddha! 6. Being protected by all Buddhas, which are the eight liberations (asta-vimoksa): gaining inner wisdom through hearing the Dharma,

假外假二相不可得故，一解脫思慧。內五法外一切法不可得故，二解脫修慧。六觀具足色界五陰空，三解脫、四空、五陰及滅定觀皆不可得故。五解脫如相故。

「佛子！七、廣正法，所謂六和敬：三業同戒、同見、同行，同入此法和，畢竟空故、住不退位故。

「佛子！八、信喜大法，所謂三空：一切因空故無作，一切果空故無相，因空果空復空故空空。如是法，如虛空故。

「佛子！九、心住四等法，所謂化眾生教四諦法，三界非樂為苦，無明習因受生無窮，三空道品無為寂滅。四諦無二，一合相故。

「佛子！十、好求佛功德，所謂六念：佛、法、僧、戒、舍、天，得一切佛功德。唸唸入不幻三昧，常所習現前修故。佛子！吾先忉利天說十觀名，初十住凡夫行。若一切菩薩，無不入此門向薩婆若海。

「佛子！十行心者，一、歡喜心行；二、饒益心行；三、無瞋恨心行；四、無盡心行；五、離癡亂心行；六、善現心行；七、無著心行；八、尊重心行；九、善法心行；十、真實心行。

「複次即十觀心所觀法者，一、為自得一切種智故。所謂四正法：善法未生方便令生、善法已生方便令增廣、惡法未生方便令不生、惡法已生方便令斷。菩薩爾時為求佛果故。

「佛子

【現代漢語翻譯】現代漢語譯本假想和外在的假想這兩種相都不可得，因此有一解脫思慧。內在的五法和外在的一切法都不可得，因此有二解脫修慧。六觀具足，五陰（色、受、想、行、識，構成人的五種要素）皆空，因此有三解脫、四空、五陰以及滅盡定觀都不可得。五解脫如其本來的相貌一樣。

『佛子！第七是廣正法，也就是六和敬：身、口、意三業在戒律上相同，見解相同，行為相同，共同進入此法，因為畢竟是空性，所以安住于不退轉的地位。

『佛子！第八是信喜大法，也就是三空：一切因的本性是空，所以沒有造作；一切果的本性是空，所以沒有相狀；因的空和果的空，兩者都是空，所以是空空。這樣的法，就像虛空一樣。

『佛子！第九是心住四等法，也就是教化眾生，教導四諦法（苦、集、滅、道）：三界不是快樂而是痛苦，無明是習氣的根源，導致無盡的生死輪迴，三空道品是無為寂滅的境界。四諦不是兩個不同的東西，而是一個統一的整體。

『佛子！第十是樂於尋求佛的功德，也就是六念：唸佛、念法、念僧、念戒、念舍、念天，從而獲得一切佛的功德。唸唸都進入不虛幻的三昧，因為經常修習並且現在就顯現的緣故。佛子！我先前在忉利天（Trayastrimsa, 佛教欲界六天之一）所說的十觀之名，是初十住凡夫的修行。如果一切菩薩，沒有不從此門進入而趨向薩婆若海（Sarvajna, 一切智）。』

『佛子！十行心的內容是：一、歡喜心行；二、饒益心行；三、無瞋恨心行；四、無盡心行；五、離癡亂心行；六、善現心行；七、無著心行；八、尊重心行；九、善法心行；十、真實心行。』

『再次，這十觀心所觀的法是：一、爲了自己獲得一切種智（Sarvajnatva, 一切種智）的緣故。也就是四正法：善法未生，想方設法使它生起；善法已生，想方設法使它增長廣大；惡法未生，想方設法使它不生起；惡法已生，想方設法使它斷除。菩薩在這個時候是爲了求得佛果的緣故。』

『佛子！

【English Translation】 English version Because the imagined and the external imagined two aspects are unattainable, there is the first liberation of reflective wisdom. Because the inner five dharmas and all external dharmas are unattainable, there is the second liberation of cultivation wisdom. With the six contemplations complete, the five skandhas (form, feeling, perception, volition, and consciousness, the five aggregates that constitute a person) are empty, therefore there are the three liberations, the four emptinesses, the five skandhas, and the cessation attainment contemplation, all of which are unattainable. The five liberations are like their true nature.

『Buddha-child! The seventh is the extensive right dharma, which is the six harmonies: the three karmas of body, speech, and mind are the same in precepts, the same in views, the same in conduct, and together enter this dharma in harmony, because it is ultimately empty, therefore they abide in the non-retrogressive position.』

『Buddha-child! The eighth is the great dharma of faith and joy, which is the three emptinesses: because all causes are empty, there is no action; because all effects are empty, there is no characteristic; the emptiness of cause and the emptiness of effect are both empty, therefore it is emptiness of emptiness. Such a dharma is like empty space.』

『Buddha-child! The ninth is the mind abiding in the four immeasurables, which is to transform sentient beings and teach the four noble truths (suffering, accumulation, cessation, and the path): the three realms are not happiness but suffering, ignorance is the root of habit, leading to endless cycles of birth and death, the three emptinesses and the path factors are the unconditioned and quiescent state. The four noble truths are not two different things, but a unified whole.』

『Buddha-child! The tenth is to delight in seeking the merits of the Buddha, which is the six recollections: recollection of the Buddha, the Dharma, the Sangha, the precepts, generosity, and the devas, thereby obtaining all the merits of the Buddha. Every thought enters the non-illusory samadhi, because it is constantly practiced and now manifests. Buddha-child! The names of the ten contemplations that I previously spoke of in Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of desire realm in Buddhism) are the practice of the initial ten abodes of ordinary beings. If all Bodhisattvas, none do not enter this gate and head towards the Sarvajna Sea (Sarvajna, all-knowing).』

『Buddha-child! The content of the ten conduct minds are: one, the conduct of joyful mind; two, the conduct of benefiting mind; three, the conduct of non-hatred mind; four, the conduct of inexhaustible mind; five, the conduct of being free from delusion and confusion; six, the conduct of skillful manifestation; seven, the conduct of non-attachment; eight, the conduct of respectful mind; nine, the conduct of virtuous dharma mind; ten, the conduct of truthful mind.』

『Furthermore, the dharmas contemplated by these ten contemplation minds are: one, for the sake of attaining all-knowing wisdom (Sarvajnatva, all-knowing wisdom) oneself. That is, the four right efforts: unwholesome dharmas that have not arisen, make effort to prevent them from arising; unwholesome dharmas that have arisen, make effort to abandon them; wholesome dharmas that have not arisen, make effort to bring them into being; wholesome dharmas that have arisen, make effort to maintain and increase them. The Bodhisattva at this time is for the sake of seeking the fruit of Buddhahood.』

『Buddha-child!』

！二、為得自身有大力故。所謂四如意足：念守境、精進馳求、定檢攝、慧照境。得法無生，自在法故。

「佛子！三、愿無畏具足故。所謂五根：信、念、精進、定、慧，皆無相故。

「佛子！四、求具足三寶故。所謂五分法身：戒除形非，定無心亂，慧悟想虛，解脫無累，無累知見一切眾生無縛。為知見解脫故，諸法虛空無二故。

「佛子！五為化一切眾生故。所謂八正道：從師生慧名正知見；得法生思名正思惟；策勵不倦名正精進；出家受道得三道分，名正語、正業、正命；入法性空名正定、正慧。于無生無二觀，一合相故。

「佛子！六、得大慈悲故。所謂七觀：擇法、念法、精進法、護法、喜法、定法、慧法，是名觀門，入一相故。

「佛子！七、為得四無礙故。所謂五善根：正觀、暖觀、頂觀、忍觀、三界空第一觀，能生十地無相大明慧故、聖人胎未變故、第一空平等故。

「佛子！八、入一切佛國中行故。所謂四化法：法辯、議辯、語辯、樂說辯。是四名慧性，照一切法無生，入第一義諦中行故。

「佛子！九為於一念中照一切法故。所謂三世十二因緣：過去二，無明、諸行。現在，識、名色、六處、觸、受、愛、取、有。未來，生滅。皆假合會成，性實

【現代漢語翻譯】現代漢語譯本二、爲了獲得自身的大力量。這指的是四如意足（catvāri ṛddhipādā）：念守境（smṛty-upasthāna，以正念守護境界）、精進馳求（vīrya，努力修行）、定檢攝（samādhi，以禪定來檢束攝持）、慧照境（prajñā，以智慧照亮境界）。因此能證得法無生（anutpāda-dharma-kṣānti），獲得自在之法。

『佛子！三、爲了願力無畏而具足。這指的是五根（pañca indriyāṇi）：信（śraddhā）、念（smṛti）、精進（vīrya）、定（samādhi）、慧（prajñā），都是無相的緣故。

『佛子！四、爲了求得具足三寶（triratna）的功德。這指的是五分法身（pañca dharma-skandha）：戒（śīla）能去除身形上的過失，定（samādhi）能使內心沒有散亂，慧（prajñā）能覺悟到妄想的虛幻，解脫（vimukti）能使人沒有煩惱的束縛，無累知見（vimukti-jñāna-darśana）能使人知曉一切眾生都沒有束縛。爲了知曉和證得解脫，因為諸法（dharma）的本性如同虛空一樣，沒有差別。

『佛子！五、爲了教化一切眾生。這指的是八正道（āryāṣṭāṅga-mārga）：從師長處獲得智慧，稱為正知見（samyag-dṛṣṭi）；從佛法中生起思惟，稱為正思惟（samyak-saṃkalpa）；策勵自己不懈怠，稱為正精進（samyag-vyāyāma）；出家修行證得三道分（預流果、一來果、不還果），稱為正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva）；進入諸法性空的境界，稱為正定（samyak-samādhi）、正慧（samyak-prajñā）。在無生無二的境界中觀照，因為一切法都是一體的。

『佛子！六、爲了獲得大慈悲心。這指的是七觀（sapta bojjhaṅgā）：擇法（dharma-vicaya）、念法（smṛti）、精進法（vīrya）、護法（prīti）、喜法（prasrabdhi）、定法（samādhi）、慧法（upekṣā），這些稱為觀門，能進入一相（eka-lakṣaṇa）的境界。

『佛子！七、爲了獲得四無礙辯（catasra-pratisaṃvidā）。這指的是五善根（pañca kuśala-mūlāni）：正觀（samyag-darśana）、暖觀（ūṣmagata）、頂觀（mūrdhan）、忍觀（kṣānti）、三界空第一觀（laukikāgradharma），能生起十地（daśa bhūmi）的無相大明慧，聖人的胎藏尚未轉變，第一空是平等的。

『佛子！八、爲了進入一切佛國中修行。這指的是四化法（catasra-pratisamvida）：法辯（dharma-pratisaṃvidā）、義辯（artha-pratisaṃvidā）、語辯（nirukti-pratisaṃvidā）、樂說辯（pratibhāna-pratisaṃvidā）。這四種辯才名為慧性，能照亮一切法無生，進入第一義諦（paramārtha-satya）中修行。

『佛子！九、爲了在一念之中照見一切法。這指的是三世十二因緣（dvādaśāṅga-pratītyasamutpāda）：過去二因，無明（avidyā）、諸行（saṃskāra）。現在八果，識（vijñāna）、名色（nāmarūpa）、六處（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）。未來二果，生（jāti）、滅（jarā-maraṇa）。一切都是因緣假合而成，其自性是空。

【English Translation】 English version II. To obtain great strength in oneself. This refers to the Four Foundations of Success (catvāri ṛddhipādā): mindfulness guarding the realm (smṛty-upasthāna), diligent striving (vīrya), concentration examining and gathering (samādhi), and wisdom illuminating the realm (prajñā). Thus, one attains the non-arising of phenomena (anutpāda-dharma-kṣānti), and the Dharma of self-mastery.

'Buddha-child! III. To fulfill the fearlessness of vows. This refers to the Five Roots (pañca indriyāṇi): faith (śraddhā), mindfulness (smṛti), diligence (vīrya), concentration (samādhi), and wisdom (prajñā), all being without characteristics.

'Buddha-child! IV. To seek the complete Three Jewels (triratna). This refers to the Fivefold Dharma Body (pañca dharma-skandha): precepts (śīla) eliminate faults in form, concentration (samādhi) eliminates mental disturbance, wisdom (prajñā) awakens to the emptiness of thoughts, liberation (vimukti) eliminates the accumulation of afflictions, and the knowledge and vision of liberation (vimukti-jñāna-darśana) knows that all beings are without bondage. To know and see liberation, because the nature of all dharmas (dharma) is like space, without duality.

'Buddha-child! V. To transform all sentient beings. This refers to the Eightfold Noble Path (āryāṣṭāṅga-mārga): wisdom arising from a teacher is called Right View (samyag-dṛṣṭi); thought arising from the Dharma is called Right Thought (samyak-saṃkalpa); urging oneself without weariness is called Right Effort (samyag-vyāyāma); renouncing the household life and receiving the Path, attaining the three divisions of the Path (stream-enterer, once-returner, non-returner), is called Right Speech (samyag-vāc), Right Action (samyak-karmānta), and Right Livelihood (samyag-ājīva); entering the emptiness of the Dharma nature is called Right Concentration (samyak-samādhi) and Right Wisdom (samyak-prajñā). Contemplating in the non-arising and non-dual realm, because all dharmas are of one unified nature.

'Buddha-child! VI. To obtain great compassion. This refers to the Seven Factors of Enlightenment (sapta bojjhaṅgā): discrimination of Dharma (dharma-vicaya), mindfulness of Dharma (smṛti), effort in Dharma (vīrya), joy in Dharma (prīti), tranquility in Dharma (prasrabdhi), concentration in Dharma (samādhi), and equanimity in Dharma (upekṣā). These are called the gates of contemplation, entering the realm of one characteristic (eka-lakṣaṇa).

'Buddha-child! VII. To obtain the Four Unobstructed Eloquences (catasra-pratisaṃvidā). This refers to the Five Good Roots (pañca kuśala-mūlāni): Right View (samyag-darśana), Warmth (ūṣmagata), Peak (mūrdhan), Forbearance (kṣānti), and the foremost mundane Dharma of the emptiness of the Three Realms (laukikāgradharma), which can generate the great wisdom of non-characteristics of the Ten Grounds (daśa bhūmi), the womb of the sage has not yet transformed, and the foremost emptiness is equality.

'Buddha-child! VIII. To practice within all Buddha-lands. This refers to the Four Transformations of Dharma (catasra-pratisamvida): eloquence in Dharma (dharma-pratisaṃvidā), eloquence in meaning (artha-pratisaṃvidā), eloquence in language (nirukti-pratisaṃvidā), and eloquence in joyful exposition (pratibhāna-pratisaṃvidā). These four kinds of eloquence are called the nature of wisdom, illuminating the non-arising of all dharmas, and practicing within the ultimate truth (paramārtha-satya).

'Buddha-child! IX. To illuminate all dharmas in a single thought. This refers to the Twelve Links of Dependent Origination in the Three Times (dvādaśāṅga-pratītyasamutpāda): two causes in the past, ignorance (avidyā) and volitional actions (saṃskāra). Eight effects in the present, consciousness (vijñāna), name and form (nāmarūpa), six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), and becoming (bhava). Two effects in the future, birth (jāti) and decay and death (jarā-maraṇa). All are formed by the aggregation of conditions, and their nature is empty.'

不可得故。

「佛子！十、為自在轉大法輪故。所謂菩薩三寶：菩薩爾時于第一義中道，智為覺寶。一切法無生動與，則用為法寶。常行六道與六道眾生和合，故名僧寶。轉一切眾生，流入佛海故。

「佛子！吾于焰天，為諸天說凡夫十行。今於此眾略說法要，汝等受持，一切佛亦同是說。

「佛子！十回向心者，一、救護一切眾生離相迴向心；二、不壞迴向心；三、等一切佛迴向心；四、至一切處迴向心；五、無盡功德藏迴向心；六、隨順平等善根迴向心；七、隨順等觀一切眾生迴向心；八、如相迴向心；九、無縛解脫迴向心；十、法界無量回向心。

「複次十觀心所觀法者，一、二諦正直。所謂學習第一義諦，觀一切法相如，不可得故。以慈悲喜捨教授六天人，剃頭被三寶衣，出家菩薩共一切僧，佛法無二故、第一清凈故。

「佛子！二、深第一義智。所謂五神通：是慧性差別用，故天名神心，是以天身通。天眼見三世中一切法，見微細色等。天耳得聞十方聲等。天他心智知一切人心故。天宿命智知三世六道命分故。以無生智見一切法故。

「佛子！三、淳至。所謂于無生慧中四不壞凈：于佛、法、僧、戒中信不壞故。

「佛子！四、量同佛力。所謂三相：諸法本無

【現代漢語翻譯】現代漢語譯本：因為不可得的緣故。

『佛子！十、爲了自在地轉大法輪的緣故。』所謂的菩薩三寶：菩薩在第一義中說道，智慧是覺悟之寶。一切法沒有生滅變動，那麼作用就是法寶。經常在六道中行走，與六道眾生和諧相處，所以稱為僧寶。轉度一切眾生，流入佛的智慧海洋。

『佛子！我曾在焰天，為諸天人講述凡夫的十種行為。現在在這裡為大眾簡略地說一下佛法的要點，你們要接受並保持，一切佛也都是這樣說的。』

『佛子！十回向心是：一、救護一切眾生，遠離表相的迴向心；二、不壞的迴向心；三、等同一切佛的迴向心；四、到達一切處的迴向心；五、無盡功德藏的迴向心；六、隨順平等善根的迴向心；七、隨順平等看待一切眾生的迴向心；八、如實相的迴向心；九、沒有束縛解脫的迴向心；十、法界無量的迴向心。』

『再次，十觀心所觀的法是：一、二諦正直。』所謂學習第一義諦，觀察一切法的實相，因為不可得的緣故。用慈悲喜捨來教導六慾天人，為他們剃度，穿上三寶的衣服，出家的菩薩與一切僧眾在一起，因為佛法沒有分別，是最清凈的。

『佛子！二、甚深的第一義智。』所謂五神通：是智慧的性質和差別的運用，所以天被稱為神心，因此有天身通。天眼能看到三世中的一切法，看到微細的色等。天耳能聽到十方的聲音等。天他心智知道一切人的心念。天宿命智知道三世六道的生命歷程。用無生智來看待一切法。

『佛子！三、純粹真誠。』所謂在無生慧中的四不壞凈：對於佛、法、僧、戒的信心不退轉。

『佛子！四、力量等同於佛。』所謂三相：諸法的本來面目是無生。

【English Translation】 English version: Because it is unattainable.

'Buddha-child! Tenth, it is for the sake of freely turning the great Dharma wheel.' The so-called Bodhisattva Three Jewels: the Bodhisattva speaks of the Path in the ultimate meaning, wisdom is the jewel of enlightenment. If all dharmas have no arising, ceasing, or movement, then their function is the Dharma Jewel. Constantly walking in the six realms, harmonizing with the beings of the six realms, therefore it is called the Sangha Jewel. Transforming all beings, flowing into the ocean of Buddha's wisdom.

'Buddha-child! I once spoke of the ten actions of ordinary people to the devas in the Flame Heaven. Now I will briefly speak of the essentials of the Dharma to this assembly, you should receive and uphold them, all Buddhas also speak in the same way.'

'Buddha-child! The ten dedication minds are: First, the dedication mind of saving all beings and being free from appearances; Second, the indestructible dedication mind; Third, the dedication mind equal to all Buddhas; Fourth, the dedication mind of reaching all places; Fifth, the dedication mind of the inexhaustible treasury of merit; Sixth, the dedication mind of according with equal roots of goodness; Seventh, the dedication mind of according with equally viewing all beings; Eighth, the dedication mind of suchness; Ninth, the dedication mind of unbound liberation; Tenth, the dedication mind of the immeasurable Dharma realm.'

'Furthermore, the ten contemplations of the mind contemplating dharmas are: First, the two truths are upright.' The so-called learning of the ultimate truth, observing the true nature of all dharmas, because it is unattainable. Using loving-kindness, compassion, joy, and equanimity to teach the six desire realm devas, shaving their heads, wearing the robes of the Three Jewels, the ordained Bodhisattvas are together with all the Sangha, because the Buddha Dharma has no difference, it is the most pure.

'Buddha-child! Second, the profound wisdom of the ultimate meaning.' The so-called five supernormal powers: are the nature of wisdom and the application of differences, therefore the devas are called divine minds, hence there is the supernormal power of the deva body. The deva eye can see all dharmas in the three times, seeing subtle forms and so on. The deva ear can hear the sounds of the ten directions and so on. The deva mind-reading knows the thoughts of all people. The deva knowledge of past lives knows the life spans of the three realms and six paths. Using the wisdom of non-arising to see all dharmas.

'Buddha-child! Third, pure sincerity.' The so-called four indestructible purities in the wisdom of non-arising: the faith in the Buddha, Dharma, Sangha, and precepts is indestructible.

'Buddha-child! Fourth, power equal to the Buddha's.' The so-called three characteristics: the original nature of all dharmas is non-arising.

假名生，已有還無假名滅，不空有法假名住。是故一切通達空而不二名世諦相空，空一諦相故。

「佛子！五、善計量眾生力。所謂五陰：色者，異空色集，成大色分故，色相空。剎那剎那成心故，心相空；受想行識無集無散，一相無相故。

「佛子！六、佛教化力。所謂十二入：外六境到內六根，為識所入處，故名為入。其慧觀者，不在內、不在外、不在中間，一切法無自無他故。

「佛子！七、趣向無礙智。所謂十八界：六境、六根、六識一合相，一切法亦一合相故。

「佛子！八、隨順自然智。所謂因果，善惡名因、苦樂名果。所由為因、所起為果。由起相待，通為因果故。因果二空無生無滅，皆一合相故。

「佛子！九、能受佛法僧故。所謂二諦空：因緣集故謂之有，非曰有是有。因緣散故謂之無，非曰有是無。故有無無無，般若解脫無二相故。

「佛子！十、以自在慧化一切眾生。所謂中道第一義諦，般若處中而觀達一切法而無二，其觀慧轉轉入聖地，故名相似第一義諦觀，而非真中道第一義諦觀。其正觀者，初地已上有三觀心入一切地。三觀者，從假名入空二諦觀，從空入假名平等觀。是二觀方便道。因是二空觀，得入中道第一義諦觀，雙照二諦心心寂滅，進入初

【現代漢語翻譯】現代漢語譯本：假名生，已經存在的事物最終也會消滅，不空之法只是假名安住。因此，一切通達空性而不執著於二元對立的，名為世俗諦的空相，因為空性本身就是唯一的真諦之相。

『佛子！五、善於衡量眾生的力量。這裡所說的五陰（Panca-skandha）：色（Rupa）的本質，是不同空性的色法聚集，形成大的色法部分，所以，色的相狀是空性的。剎那剎那生滅變化而形成心，所以，心的相狀是空性的；受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）沒有聚集也沒有消散，它們的本質是唯一的、無相的。

『佛子！六、佛教化的力量。這裡所說的十二入（Dvadasha-ayatana）：外面的六境（色、聲、香、味、觸、法）到達內在的六根（眼、耳、鼻、舌、身、意），成為意識所進入的地方，所以稱為『入』。具有智慧的觀照者，不執著于內在、不執著于外在、也不執著于中間，因為一切法沒有自性也沒有他性。

『佛子！七、趣向無礙的智慧。這裡所說的十八界（Ashtadasha-dhatu）：六境、六根、六識（眼識、耳識、鼻識、舌識、身識、意識）的統一相，一切法也是統一相。

『佛子！八、隨順自然的智慧。這裡所說的因果（Hetuphala），善惡稱為因，苦樂稱為果。所憑藉的是因，所產生的是果。憑藉產生相互對待，總稱為因果。因果二者都是空性的，沒有生也沒有滅，都是統一相。

『佛子！九、能夠接受佛法僧的緣故。這裡所說的二諦空：因緣聚合所以稱之為有，但並非真實的有。因緣離散所以稱之為無，但並非真實的無。所以有和無都不是真實的存在，般若（Prajna）和解脫（Moksha）沒有二元對立的相狀。

『佛子！十、以自在的智慧教化一切眾生。這裡所說的中道第一義諦（Paramartha-satya），般若處於中道而觀照通達一切法而沒有二元對立，這種觀照智慧逐漸進入聖地，所以稱為相似的第一義諦觀，而不是真正的中道第一義諦觀。真正的觀照者，初地（Prathama-bhumi）以上的菩薩有三種觀心進入一切地。這三種觀是：從假名進入空性的二諦觀，從空性進入假名的平等觀。這兩種觀是方便道。因為這兩種空觀，才能進入中道第一義諦觀，同時照見二諦，心和心寂滅，進入初地。

【English Translation】 English version: Falsely named birth, what already exists will eventually perish, the non-empty dharma is merely a falsely named dwelling. Therefore, all who understand emptiness without clinging to duality are said to perceive the empty aspect of conventional truth (Samvriti-satya), because emptiness itself is the sole aspect of ultimate truth.

'Buddha-child! Five, skillful measurement of the power of beings. What is meant by the five aggregates (Panca-skandha): The nature of form (Rupa) is the gathering of different empty forms, forming large divisions of form, therefore, the aspect of form is empty. Moment by moment, it arises and ceases, forming the mind, therefore, the aspect of mind is empty; sensation (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) neither gather nor disperse, their essence is singular and without characteristics.'

'Buddha-child! Six, the power of the Buddha's teachings. What is meant by the twelve entrances (Dvadasha-ayatana): The six external realms (form, sound, smell, taste, touch, dharma) reach the six internal roots (eye, ear, nose, tongue, body, mind), becoming the place where consciousness enters, therefore they are called 'entrances'. Those who possess wisdom do not cling to the internal, do not cling to the external, nor do they cling to the middle, because all dharmas have neither self-nature nor other-nature.'

'Buddha-child! Seven, wisdom that moves towards unobstructedness. What is meant by the eighteen realms (Ashtadasha-dhatu): The unified aspect of the six realms, six roots, and six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), all dharmas are also a unified aspect.'

'Buddha-child! Eight, wisdom that accords with nature. What is meant by cause and effect (Hetuphala): good and evil are called causes, suffering and happiness are called effects. What is relied upon is the cause, what arises is the effect. Relying on arising is mutually dependent, and is generally called cause and effect. Both cause and effect are empty, without arising or ceasing, and are all a unified aspect.'

'Buddha-child! Nine, because one can receive the Buddha, Dharma, and Sangha. What is meant by the emptiness of the two truths: because of the gathering of conditions, it is called existence, but it is not truly existent. Because of the scattering of conditions, it is called non-existence, but it is not truly non-existent. Therefore, existence and non-existence are not truly existent, prajna (Prajna) and liberation (Moksha) have no dualistic aspects.'

'Buddha-child! Ten, to transform all beings with unhindered wisdom. What is meant by the Middle Way Ultimate Truth (Paramartha-satya): prajna dwells in the middle way and observes and understands all dharmas without duality, this wisdom of observation gradually enters the holy lands, therefore it is called the similar observation of the Ultimate Truth, but it is not the true Middle Way Ultimate Truth. The true observer, the bodhisattva above the first ground (Prathama-bhumi) has three minds of observation that enter all grounds. These three observations are: from false names entering the two truths of emptiness, from emptiness entering the equality of false names. These two observations are expedient paths. Because of these two empty observations, one can enter the Middle Way Ultimate Truth, simultaneously illuminating the two truths, the mind and mind are extinguished, entering the first ground.'

地法流水中，名摩訶薩聖種性。無相法中行於中道而無二故。

「佛子！是三十心入一乘信，一乘因法非近行可得，廣行大心三阿僧祇劫行伏道忍方始滿足。

「佛子！若退若進者，十住以前一切凡夫法中發三菩提心，有恒河沙眾生學行佛法信想心中行者，是退分善根。諸善男子！若一劫二劫乃至十劫修行十信得入十住，是人爾時從初一住至第六住中，若修第六般若波羅蜜正觀現在前，復值諸佛菩薩知識所護故，出到第七住常住不退。自此七住以前名為退分。

「佛子！若不退者，入第六般若修行，于空無我人主者，畢竟無生，必入定位。佛子！若不值善知識者，若一劫二劫乃至十劫退菩提心。如我初會眾中有八萬人退，如凈目天子、法才王子、舍利弗等欲入第七住，其中值惡因緣故，退入凡夫不善惡中，不名習種性人，退入外道。若一劫若十劫乃至千劫，作大邪見及五逆無惡不造，是為退相。佛子！吾先第四天中廣開此凡夫十向法，今在此樹下略說法要，汝諸人等善自受行。

「佛子！十地心者，一、四無量心；二、十善心；三、明光心；四、焰慧心；五、大勝心；六、現前心；七、無生心；八、不思議心；九、慧光心；十、受位心。

「複次，十觀心所觀法者，一、歡喜地住中道

【現代漢語翻譯】現代漢語譯本：地依于流水之中，名為摩訶薩（Mahasattva，大菩薩）聖種性。在無相之法中，奉行中道，因為沒有二元對立的緣故。

『佛子！這三十心進入一乘（Ekayana，唯一佛乘）的信心，一乘的因法不是通過短時間的修行就能得到的，需要廣行大心，經歷三大阿僧祇劫（asamkhya kalpas，無數大劫）的修行，降伏煩惱，證得忍位，才能圓滿。』

『佛子！關於退轉或進步的情況，在十住（ten abodes）之前，一切凡夫法中發三菩提心（threefold bodhicitta，三種菩提心），有如恒河沙數般的眾生學習修行佛法，在信想心中修行的人，屬於退分善根。諸位善男子！如果用一劫、二劫乃至十劫的時間修行十信（ten faiths），得以進入十住，這樣的人，從最初的第一住到第六住之間，如果修行第六般若波羅蜜（sixth paramita，般若波羅蜜多）的正觀能夠顯現，又遇到諸佛菩薩善知識的護持，就能超出到達第七住，常住不退。從第七住之前，都稱為退分。』

『佛子！關於不退轉的人，進入第六般若修行，對於空、無我、無人、無主宰者，證得畢竟無生，必定進入定位。佛子！如果不遇到善知識，可能用一劫、二劫乃至十劫的時間退失菩提心。就像我初會時，眾中有八萬人退轉，像凈目天子、法才王子、舍利弗（Sariputra）等想要進入第七住，其中遇到惡因緣的緣故，退入凡夫的不善惡業之中，不稱為習種性人，退入外道。如果一劫、十劫乃至千劫，造作大的邪見以及五逆重罪，無惡不作，這就是退轉的相狀。佛子！我先前在第四天中廣泛開示這凡夫的十向法，現在在這菩提樹下略說法的要點，你們這些人要好好地接受奉行。』

『佛子！十地心（ten bhumi citta，十地之心）是：一、四無量心（four immeasurable minds）；二、十善心（ten wholesome minds）；三、明光心；四、焰慧心；五、大勝心；六、現前心；七、無生心；八、不思議心；九、慧光心；十、受位心。』

『再次，十觀心所觀的法是：一、在歡喜地（pramudita bhumi，歡喜地）安住于中道。

【English Translation】 English version: The earth abides in the flowing water, named Mahasattva (great being) holy lineage. In the dharma of no-form, one practices the Middle Way because there is no duality.

'Buddha-child! These thirty minds enter the faith of the One Vehicle (Ekayana, the single Buddha vehicle). The causal dharma of the One Vehicle cannot be attained through short-term practice. One needs to broadly practice with a great mind, going through three asamkhya kalpas (countless great eons) of practice, subduing afflictions, and attaining the stage of forbearance to be fulfilled.'

'Buddha-child! Regarding those who regress or progress, before the ten abodes (ten abodes), in all the dharmas of ordinary beings, those who generate the threefold bodhicitta (threefold bodhicitta), and those who study and practice the Buddha-dharma like the sands of the Ganges River, practicing in the mind of faith and thought, belong to the roots of goodness of regression. O good men! If one cultivates the ten faiths (ten faiths) for one kalpa, two kalpas, or even ten kalpas, and attains entry into the ten abodes, then from the first abode to the sixth abode, if the correct contemplation of the sixth paramita (sixth paramita, prajna paramita) manifests, and one is protected by the Buddhas, Bodhisattvas, and wise teachers, one will transcend and reach the seventh abode, abiding permanently without regression. Before this seventh abode, it is called the stage of regression.'

'Buddha-child! Regarding those who do not regress, entering the practice of the sixth prajna, for emptiness, no-self, no person, and no ruler, one attains the ultimate non-arising, and will surely enter the stage of certainty. Buddha-child! If one does not encounter wise teachers, one may regress from the bodhicitta for one kalpa, two kalpas, or even ten kalpas. Just like in my first assembly, there were eighty thousand people who regressed, like Pure Eye Deva, Dharma Talent Prince, Sariputra (Sariputra), and others who wanted to enter the seventh abode, but due to encountering evil conditions, they regressed into the unwholesome and evil deeds of ordinary beings, and are not called people of the habitual lineage, regressing into external paths. If for one kalpa, ten kalpas, or even a thousand kalpas, one creates great wrong views and the five rebellious acts, committing all kinds of evil, this is the appearance of regression. Buddha-child! I previously extensively expounded the ten directions of ordinary beings in the fourth heaven. Now, under this Bodhi tree, I briefly explain the essentials of the Dharma. You all should receive and practice them well.'

'Buddha-child! The ten bhumi citta (ten bhumi citta, minds of the ten grounds) are: 1. the four immeasurable minds (four immeasurable minds); 2. the ten wholesome minds (ten wholesome minds); 3. the mind of bright light; 4. the mind of flaming wisdom; 5. the mind of great victory; 6. the mind of presence; 7. the mind of non-arising; 8. the mind of inconceivable; 9. the mind of wisdom light; 10. the mind of receiving position.'

'Furthermore, the dharmas contemplated by the ten contemplation minds are: 1. In the Joyful Ground (pramudita bhumi, the ground of joy), abiding in the Middle Way.'

第一議諦慧。所謂二十歡喜心、十無盡愿，現法身入十方佛土，作五神通入如幻三昧，現作佛化無量功德，不受三界凡夫時果，常入一乘位一心四諦集苦道滅。二種法身變易受生，三觀現前常修其心入百法明門，所謂十信，一信十故百法明門，十三故煩惱畢竟不受，心心寂滅法流水中，自然流入薩婆若海。

「佛子！二、金剛海藏法寶。所謂自行十善、教人行十善，讚歎行十善者、讚歎十善法，現千佛土教化一切眾生，無相達觀皆成就故。

「佛子！三、入如幻三昧。所謂十二門禪，初覺、觀、喜、樂、一心五支為因，第六默然心為定體。喜、樂、倚、一心四支為因，第五默然心為定體。樂、護、念、智、一心五支為因，第六默然心為定體。不苦不樂、護、念、一心四支為因，因名方便，第五默然心為定體。禪名支林，定名撿攝。經劫不散，故名為定。四空定同有五支，體用相似故方便道同。支者，想、護、正、觀、一心五支為因，第六默然心為定體。從定生四無量心，名四無量定，聖人現同凡夫法故。以自在力，復過是法入無量定，百千佛土教化一切眾生故。

「佛子！四、遍行法寶藏。所謂身受心法、正進、如意足、根、力、八正、七覺，是菩薩大行，現億法身化一切眾生故。

「佛子

【現代漢語翻譯】現代漢語譯本第一議諦慧。所謂二十歡喜心、十無盡愿，現法身入十方佛土，作五神通入如幻三昧（一種禪定），現作佛化無量功德，不受三界凡夫時果，常入一乘位一心四諦集苦道滅。二種法身變易受生，三觀現前常修其心入百法明門，所謂十信，一信十故百法明門，十三故煩惱畢竟不受，心心寂滅法流水中，自然流入薩婆若海（一切智海）。『佛子！二、金剛海藏法寶。所謂自行十善、教人行十善，讚歎行十善者、讚歎十善法，現千佛土教化一切眾生，無相達觀皆成就故。『佛子！三、入如幻三昧（一種禪定）。所謂十二門禪，初覺、觀、喜、樂、一心五支為因，第六默然心為定體。喜、樂、倚、一心四支為因，第五默然心為定體。樂、護、念、智、一心五支為因，第六默然心為定體。不苦不樂、護、念、一心四支為因，因名方便，第五默然心為定體。禪名支林，定名撿攝。經劫不散，故名為定。四空定同有五支，體用相似故方便道同。支者，想、護、正、觀、一心五支為因，第六默然心為定體。從定生四無量心，名四無量定，聖人現同凡夫法故。以自在力，復過是法入無量定，百千佛土教化一切眾生故。『佛子！四、遍行法寶藏。所謂身受心法、正進、如意足、根、力、八正、七覺，是菩薩大行，現億法身化一切眾生故。『佛子！

【English Translation】 English version The first is wisdom of the ultimate meaning. This refers to the twenty minds of joy and the ten inexhaustible vows. Manifesting the Dharma body, one enters the Buddha lands of the ten directions. Exercising the five supernormal powers, one enters the 'as-an-illusion' Samadhi (a type of meditation). Manifesting and creating Buddha-like, immeasurable merits, one does not receive the karmic results of ordinary beings in the Three Realms. One constantly enters the One Vehicle position, with a single mind contemplating the Four Noble Truths: suffering, its cause, its cessation, and the path. Two kinds of Dharma bodies undergo transformation and rebirth. When the three contemplations manifest, one constantly cultivates the mind, entering the Hundred Dharma Gates of Light, which are the so-called Ten Faiths. Because one faith encompasses ten, there are the Hundred Dharma Gates of Light. Because of the thirteenth, afflictions are ultimately not received. With each thought ceasing into stillness, in the flowing stream of Dharma, one naturally flows into the ocean of Sarvajna (the ocean of all-knowing wisdom). 『Buddha-child! Second, the Vajra Ocean Treasury of Dharma Jewels. This refers to personally practicing the ten good deeds, teaching others to practice the ten good deeds, praising those who practice the ten good deeds, and praising the ten good Dharmas. Manifesting a thousand Buddha lands, one teaches and transforms all living beings, because one has accomplished unobstructed and penetrating insight. 『Buddha-child! Third, entering the 'as-an-illusion' Samadhi (a type of meditation). This refers to the twelve gates of Dhyana (meditation). Initial awareness, observation, joy, pleasure, and one-pointedness of mind are the five limbs as the cause. The sixth, a silent mind, is the substance of the samadhi. Joy, pleasure, reliance, and one-pointedness of mind are the four limbs as the cause. The fifth, a silent mind, is the substance of the samadhi. Neither suffering nor pleasure, protection, mindfulness, wisdom, and one-pointedness of mind are the five limbs as the cause. The sixth, a silent mind, is the substance of the samadhi. Neither suffering nor pleasure, protection, mindfulness, and one-pointedness of mind are the four limbs as the cause. The cause is called expedient. The fifth, a silent mind, is the substance of the samadhi. Dhyana (meditation) is called a forest of limbs, and Samadhi (meditation) is called restraint and gathering. Not scattering for kalpas, therefore it is called Samadhi (meditation). The Four Formless Samadhis similarly have five limbs. Because the substance and function are similar, the expedient paths are the same. The limbs are thought, protection, correctness, observation, and one-pointedness of mind as the five limbs as the cause. The sixth, a silent mind, is the substance of the samadhi. From the samadhi arise the Four Immeasurable Minds, called the Four Immeasurable Samadhis, because sages manifest the same Dharmas as ordinary beings. With the power of self-mastery, one again surpasses these Dharmas and enters immeasurable samadhis, teaching and transforming all living beings in hundreds of thousands of Buddha lands. 『Buddha-child! Fourth, the Treasury of Dharma Jewels of Universal Practice. This refers to body, reception, mind, Dharma, right effort, the wish-fulfilling feet, the roots, the powers, the Eightfold Path, and the Seven Factors of Enlightenment. These are the great practices of Bodhisattvas, manifesting billions of Dharma bodies to transform all living beings. 『Buddha-child!

！五、入法界智觀。所謂十六諦，有諦、無諦、中道第一議諦、苦諦、集諦、滅諦、道諦、相諦、差別諦、視成諦、說諦、事諦、生起諦、盡無生諦、入道諦、如來智諦。五明論、一切法，盡在一念心中一時行。現無量身一切佛土，受佛法化故。

「佛子！六達有法緣故起智。所謂十十二因緣、十種照：一、我見十二緣；二、心為十二緣；三、無明十二緣；四、相緣由十二緣；五、助成十二緣；六、三業十二緣；七、三世十二緣；八、三苦十二緣；九、性空十二緣；十、縛生十二緣。逆順觀故現無量身，入一切佛土化一切眾生故。

「佛子！七盡果報無障無礙智。所謂以三空智觀三界二習，色心果報滅無遺余，一切行功德功用造作以竟，一切變通所為所作不一不二，無不滿足修行開發。一切功德行功用開發，乃至上地一切功德行已修竟，開發功用亦悉具足。一切行根本已十度為本：施、戒、忍、進、定、慧、愿、方便、通力、無相慧。十度行法功用已竟，無為無作法流水中心心寂滅，自然流入薩婆若海故。

「佛子！八、不思議無功用觀。所謂無相大慧方便大用，無有色習無明亦盡，百萬劫事無量佛土事已一念心一時行，現如佛形、一切眾生形，一念心中一時行已，無功用故。

「佛子！九

【現代漢語翻譯】現代漢語譯本：五、入法界智觀。即所謂的十六諦：有諦（存在的真理）、無諦（不存在的真理）、中道第一義諦（不落兩邊的最高真理）、苦諦（痛苦的真理）、集諦（痛苦根源的真理）、滅諦（痛苦止息的真理）、道諦（通往止息痛苦的道路的真理）、相諦（現象的真理）、差別諦（差別的真理）、視成諦（因觀察而成就的真理）、說諦（言說的真理）、事諦（事件的真理）、生起諦（生起的真理）、盡無生諦（滅盡且無生的真理）、入道諦（進入道路的真理）、如來智諦（如來智慧的真理）。五明論（關於五種知識的論述）、一切法，都在一念心中同時執行。顯現無量身，在一切佛土，接受佛的教法化導。

『佛子！六達因法緣的緣故而生起智慧。即所謂的十種十二因緣、十種照：一、我見十二緣（以我見為基礎的十二因緣）；二、心為十二緣（以心為基礎的十二因緣）；三、無明十二緣（以無明為基礎的十二因緣）；四、相緣由十二緣（以現象為緣由的十二因緣）；五、助成十二緣（助長形成的十二因緣）；六、三業十二緣（由身口意三業產生的十二因緣）；七、三世十二緣（貫穿過去、現在、未來的十二因緣）；八、三苦十二緣（由三種苦難產生的十二因緣）；九、性空十二緣（以自性空為基礎的十二因緣）；十、縛生十二緣（束縛和產生輪迴的十二因緣）。逆向和順向地觀察，因此顯現無量身，進入一切佛土教化一切眾生。

『佛子！七、盡果報無障無礙智。即以三空智（三種空的智慧）觀察三界（欲界、色界、無色界）的兩種習氣（煩惱習氣和業習氣），色（物質）和心（精神）的果報滅盡，沒有遺留。一切行為的功德、功用和造作已經完成，一切變化神通所為所作不一不二，沒有不滿足修行開發的。一切功德行和功用開發，乃至上地（更高的境界）的一切功德行已經修習完成，開發功用也全部具足。一切行的根本已經以十度（十種波羅蜜）為根本：佈施（Dāna）、持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、智慧（Prajñā）、愿（Praṇidhāna）、方便（Upāya）、通力（Bala）、無相慧（Nirākāra-jñāna）。十度行法的功用已經完成，無為無作的法如流水般，心中寂滅，自然流入薩婆若海（一切智海）。』

『佛子！八、不思議無功用觀。即所謂的無相大慧（沒有現象的大智慧）和方便大用（善巧方便的大作用），沒有色（物質）的習氣，無明（Avidyā）也已經滅盡，百萬劫的事情和無量佛土的事情已經在一念心中同時執行，顯現如佛的形像、一切眾生的形像，在一念心中同時執行之後，因為沒有功用。

『佛子！九

【English Translation】 English version: V. Entering the Realm of Dharma with Wisdom Observation. This refers to the so-called Sixteen Truths: the Truth of Existence, the Truth of Non-existence, the Truth of the Middle Way's Supreme Meaning, the Truth of Suffering (Duḥkha), the Truth of the Accumulation of Suffering (Samudaya), the Truth of the Cessation of Suffering (Nirodha), the Truth of the Path to the Cessation of Suffering (Mārga), the Truth of Characteristics, the Truth of Differences, the Truth of Accomplishment through Observation, the Truth of Speech, the Truth of Events, the Truth of Arising, the Truth of Extinction and Non-arising, the Truth of Entering the Path, and the Truth of the Tathāgata's Wisdom. The Five Sciences (Pañcavidyāsthāna) and all Dharmas operate simultaneously in a single thought. Manifesting limitless bodies, in all Buddha lands, receiving the Buddha's teachings and transformations.

'Buddha-child! Six attainments arise from wisdom due to the conditions of Dharma. These are the so-called Ten Twelve Conditioned Arisings and Ten Illuminations: 1. Twelve Conditioned Arisings based on the View of Self; 2. Twelve Conditioned Arisings based on the Mind; 3. Twelve Conditioned Arisings based on Ignorance (Avidyā); 4. Twelve Conditioned Arisings based on the Arising of Phenomena; 5. Twelve Conditioned Arisings that Assist in Formation; 6. Twelve Conditioned Arisings based on the Three Karmas (of body, speech, and mind); 7. Twelve Conditioned Arisings based on the Three Times (past, present, and future); 8. Twelve Conditioned Arisings based on the Three Sufferings; 9. Twelve Conditioned Arisings based on the Emptiness of Nature; 10. Twelve Conditioned Arisings that Bind and Generate Rebirth. Observing in reverse and forward order, thus manifesting limitless bodies, entering all Buddha lands to transform all sentient beings.'

'Buddha-child! Seven, the Wisdom of Exhausting Retribution, without Obstruction or Hindrance. This refers to observing the two habits (afflictive and karmic) of the Three Realms (Desire Realm, Form Realm, Formless Realm) with the Three Emptinesses Wisdoms. The retribution of form (matter) and mind (spirit) is extinguished without remainder. The merits, functions, and actions of all deeds have been completed. All transformations and miraculous powers, what is done and what is made, are neither one nor two, and there is nothing that does not fulfill cultivation and development. All meritorious deeds and functional developments, up to the higher grounds, all meritorious deeds have been cultivated to completion, and the development of functions is also fully possessed. The root of all actions has the Ten Perfections (Pāramitās) as its foundation: Generosity (Dāna), Discipline (Śīla), Patience (Kṣānti), Diligence (Vīrya), Meditation (Dhyāna), Wisdom (Prajñā), Vow (Praṇidhāna), Skillful Means (Upāya), Power (Bala), and Wisdom without Characteristics (Nirākāra-jñāna). The function of the practice of the Ten Perfections has been completed, the Dharma of non-action and non-doing flows like water, the mind is extinguished in the center, and naturally flows into the Ocean of Sarvajña (all-knowing wisdom).'

'Buddha-child! Eight, the Inconceivable Observation without Effort. This refers to the so-called Great Wisdom without Characteristics and the Great Function of Skillful Means, without the habit of form (matter), and ignorance (Avidyā) has also been extinguished. The affairs of millions of kalpas and the affairs of limitless Buddha lands have already been carried out simultaneously in a single thought, manifesting forms like the Buddha and the forms of all sentient beings, and after being carried out simultaneously in a single thought, because there is no effort.'

'Buddha-child! Nine'

、入法際智。所謂四十辯才一切功德行皆成就，心習已滅無明亦除，一切佛藏一切變通藏已一心中一時行，無量大千世界中作佛形、作眾生形，教化無量眾生法故。

「佛子！十、無礙智觀。所謂無量法雲雨澍及一切眾生，二習無明今已盡滅受大職位，神變無量不可具說，現同如佛無相用故。

「佛子！如是一切賢人，同入此門修行成覺。

「佛子！吾先第六天說十地導化天人，今故略開，汝等受行。

「佛子！第四十一地心者，名入法界心。複次心所行法者，所謂勇伏定入法光三昧。入此定中修行十法：一、學佛不思議變通；二、集菩薩眷屬；三、重修先所行法門；四、順一切佛國問訊一切佛；五、與無明父母別；六、入重玄門；七、現同如佛現一切形相；八、二種法身具足；九、無有二習；十、登中道第一義諦山頂。是故無垢菩薩從發心住來，至此一地，經無量劫修四十心無量功德法門，復從喜地修行二種法身無量功德，經百千劫法藏始滿，入相盡三昧成就一切智位，常行佛行故。佛子！吾先於第三禪中集八禪眾，說一生補處菩薩入佛華三昧定百萬億偈，今以略說一偈之義開眾生心，汝等受持。

「佛子！第四十二地名寂滅心妙覺地常住一相，第一無極湛若虛空，一切種智照達無

【現代漢語翻譯】現代漢語譯本：入法際智（進入佛法實際的智慧）。所謂四十辯才和一切功德行都成就，心識的習氣已經滅除，無明（佛教術語，指對事物真相的迷惑）也已消除，一切佛的法藏和一切神通變化之藏，都能在一心中一時施行，在無量大千世界中示現佛的形象、眾生的形象，教化無量的眾生。

『佛子！十、無礙智觀（沒有阻礙的智慧觀察）。所謂無量的法雲降雨滋潤一切眾生，兩種習氣和無明現在已經完全滅盡，接受大的職位，神通變化無量，不可完全述說，顯現如同佛一樣沒有形象的作用。

『佛子！像這樣的一切賢人，共同進入這個門修行成就覺悟。

『佛子！我先前在第六天（指欲界第六天，他化自在天）說十地（菩薩修行的十個階段）引導教化天人，現在姑且簡略地開示，你們接受奉行。

『佛子！第四十一地的心，名為入法界心（進入法界的心）。再次，心所修行的法，就是勇伏定入法光三昧（勇敢降伏煩惱，進入法光三昧）。進入此定中修行十種法：一、學習佛不可思議的神通變化；二、聚集菩薩眷屬；三、重新修習先前所修行的法門；四、順應一切佛國，問訊一切佛；五、與無明父母告別；六、進入重玄門（指深入理解佛法奧義）；七、顯現如同佛一樣，顯現一切形象；八、兩種法身（法身和應身）具足；九、沒有兩種習氣；十、登上中道第一義諦（不偏不倚的真理）的山頂。所以無垢菩薩從發心住（菩薩修行的最初階段）以來，到這一個地，經過無量劫修行四十心和無量功德法門，又從喜地（菩薩十地中的第一地）修行兩種法身和無量功德，經過百千劫法藏才圓滿，進入相盡三昧（滅盡一切現象的禪定）成就一切智位，常行佛的行徑。佛子！我先前在第三禪中聚集八禪眾，說一生補處菩薩（下一世將成佛的菩薩）進入佛華三昧定百萬億偈，現在用簡略說一偈的意義來開啟眾生的心，你們接受奉持。

『佛子！第四十二地名為寂滅心妙覺地（寂滅之心，奇妙覺悟的境界），常住一相，第一無極，湛然如虛空，一切種智（佛所具有的智慧）照亮通達沒有阻礙。

【English Translation】 English version: Entering the Wisdom of Dharma's Reality. This means accomplishing the forty kinds of eloquence and all meritorious practices. The habitual tendencies of the mind are extinguished, and ignorance (Avidya) is eliminated. All the Buddha's treasuries and all the treasuries of transformations are practiced simultaneously in one mind. Taking the form of a Buddha or the form of sentient beings in countless great chiliocosms, teaching and transforming immeasurable sentient beings.

'Buddha-child! Ten, Unobstructed Wisdom Observation. This means that immeasurable Dharma clouds rain down and nourish all sentient beings. The two kinds of habitual tendencies and ignorance are now completely extinguished, receiving a great position. The spiritual transformations are immeasurable and cannot be fully described, manifesting the same as the Buddha without the use of form.'

'Buddha-child! All virtuous people like these enter this gate together, cultivate, and achieve enlightenment.'

'Buddha-child! I previously spoke about the Ten Grounds (the ten stages of a Bodhisattva's practice) in the Sixth Heaven (the Paranirmita-vasavartin Heaven, the sixth heaven of the Desire Realm), guiding and transforming gods and humans. Now, I will briefly reveal them, and you should receive and practice them.'

'Buddha-child! The mind of the forty-first ground is called the Mind of Entering the Dharma Realm. Furthermore, the Dharma practiced by the mind is the Samadhi of Courageously Subduing, Entering the Dharma Light. Entering this Samadhi, one cultivates ten Dharmas: 1. Learning the inconceivable transformations of the Buddha; 2. Gathering the retinue of Bodhisattvas; 3. Re-cultivating the Dharma doors previously practiced; 4. Following all Buddha lands, inquiring after all Buddhas; 5. Taking leave of ignorant parents; 6. Entering the Gate of Profound Mystery; 7. Manifesting the same as the Buddha, manifesting all forms; 8. Completing the two kinds of Dharmakayas (Dharma body and Response body); 9. Having no two kinds of habitual tendencies; 10. Ascending to the summit of the Mountain of the First Principle of the Middle Way (the truth of non-duality). Therefore, the Immaculate Bodhisattva, from the Stage of Initial Aspiration (the initial stage of a Bodhisattva's practice) to this ground, cultivates the forty minds and immeasurable meritorious Dharma doors for immeasurable kalpas. Furthermore, from the Ground of Joy (the first of the ten Bodhisattva grounds), one cultivates the two kinds of Dharmakayas and immeasurable merits. After hundreds of thousands of kalpas, the Dharma treasury is fulfilled, entering the Samadhi of Exhausting Appearances, accomplishing the position of Omniscience, and constantly practicing the conduct of the Buddha. Buddha-child! I previously gathered the assembly of the Eight Dhyanas in the Third Dhyana Heaven, speaking millions of billions of verses about the Bodhisattva of One Life Remaining (a Bodhisattva who will become a Buddha in the next life) entering the Samadhi of the Buddha Flower. Now, I will briefly use the meaning of one verse to open the minds of sentient beings, and you should receive and uphold it.'

'Buddha-child! The forty-second ground is called the Ground of Quiescence and Wonderful Enlightenment (the state of tranquil mind and wonderful enlightenment), constantly abiding in one form, the first and ultimate, serene like empty space, with all-knowing wisdom (the wisdom possessed by the Buddha) illuminating and penetrating without obstruction.'

生有諦始終。唯佛窮盡眾生根本有始有終，佛亦照盡乃至一切煩惱、一切眾生果報。佛一心念稱量盡原，一切佛國一切佛因果、一切佛菩薩神變，亦一念一時知住不可思議二諦之外獨在無二。

「佛子！吾先在此樹下說法界海時，有八萬無垢菩薩現身得佛故。今為此大眾略開佛果行處，汝應頂受。」

敬首菩薩白佛言：「世尊！從初地至后一地，有果報神變二種法身：一、法性身；二、應化法身。為何色相？為何心相？」

佛言：「佛子！出世間果者，從初地至佛地，各有二種法身。于第一義諦法流水中，從實性生智故，實智為法身。法名自體，集藏為身。一切眾生善根，感此實智法身故。法身能現應無量法身，所謂一切界國土身、一切眾生身、一切佛身、一切菩薩身，皆悉能現不可思議身；國土亦然。

「佛子！土名一切賢聖所居之處。是故一切眾生賢聖，各自居果報之土。若凡夫眾生住五陰中為正報之土，山林大地共有名依報之土。初地聖人亦有二土，一、實智土，前智住后智為土；二、變化凈穢經劫數量應現之土，乃至無垢地土亦如是。一切眾生乃至無垢地，盡非凈土住果報故。唯佛居中道第一法性之土。是故我昔于普光堂上，廣為一切眾生說凈土之門。

「佛子！初地一念無

【現代漢語翻譯】現代漢語譯本：生命有其真實的開始和結束。只有佛才能徹底瞭解眾生根本的起始和終結，佛也能照見一切煩惱、一切眾生的果報。佛一心念就能衡量一切的本源，一切佛國、一切佛的因果、一切佛菩薩的神變，也能在一念一時之間知曉，安住于不可思議的二諦（Two Truths）之外，獨一無二。

『佛子（Buddha's disciples）！我先前在這樹下說法界海時，有八萬無垢菩薩（Eight myriads of stainless Bodhisattvas）現身得佛。現在爲了這些大眾，簡略地開示佛果的修行之處，你們應當恭敬地接受。』

敬首菩薩（Jingshou Bodhisattva）問佛說：『世尊（World-Honored One）！從初地（first Bhumi）到后一地（last Bhumi），有果報和神變兩種法身（Dharmakaya）：一、法性身（Dharmata-kaya）；二、應化法身（Nirmanakaya）。它們的色相是什麼樣的？它們的心相是什麼樣的？』

佛說：『佛子！出世間的果，從初地到佛地（Buddha-bhumi），各有兩種法身。在第一義諦（Paramartha-satya）的法流水中，從實性（Reality）產生智慧，所以實智（True Wisdom）就是法身。法，名為自體，集藏為身。一切眾生的善根，感應到這實智法身。法身能顯現應化無量的法身，所謂一切界國土身、一切眾生身、一切佛身、一切菩薩身，都能顯現不可思議的身；國土也是這樣。

『佛子！土，名為一切賢聖所居住的地方。因此一切眾生的賢聖，各自居住在果報之土。如果凡夫眾生住在五陰（Five Skandhas）中，這就是正報之土，山林大地共同稱為依報之土。初地聖人也有兩種土，一、實智土，前智安住於後智作為土；二、變化凈穢，經歷劫數數量而應現的土，乃至無垢地（stainless Bhumi）的土也是這樣。一切眾生乃至無垢地，都不是凈土，因為他們安住在果報之中。只有佛居住在中道（Middle Way）第一法性之土。因此我過去在普光堂上，廣泛地為一切眾生宣說凈土之門。

『佛子！初地一念無

【English Translation】 English version: Life has a true beginning and end. Only the Buddha can fully understand the fundamental beginning and end of all beings, and the Buddha can also illuminate all afflictions and the karmic retributions of all beings. With a single thought, the Buddha can measure the origin of everything, all Buddha-lands, all the causes and effects of the Buddhas, and all the miraculous transformations of all Buddhas and Bodhisattvas. In a single moment, the Buddha knows and abides beyond the inconceivable Two Truths (Two Truths), unique and without equal.

'Buddha's disciples! When I was speaking the Dharma-ocean here under this tree, eighty myriads of stainless Bodhisattvas (Eight myriads of stainless Bodhisattvas) manifested and attained Buddhahood. Now, for this assembly, I will briefly reveal the practice of the Buddha-fruit, and you should respectfully receive it.'

Jingshou Bodhisattva (Jingshou Bodhisattva) asked the Buddha, 'World-Honored One (World-Honored One)! From the first Bhumi (first Bhumi) to the last Bhumi (last Bhumi), there are two kinds of Dharmakaya (Dharmakaya): one is Dharmata-kaya (Dharmata-kaya), and the other is Nirmanakaya (Nirmanakaya). What are their forms and appearances? What are their mental characteristics?'

The Buddha said, 'Buddha's disciples! The fruits of transcending the world, from the first Bhumi to the Buddha-bhumi (Buddha-bhumi), each have two kinds of Dharmakaya. In the Dharma-stream of the Paramartha-satya (Paramartha-satya), wisdom arises from Reality (Reality), so True Wisdom (True Wisdom) is the Dharmakaya. Dharma is called the self-nature, and the collection is the body. All beings' roots of goodness resonate with this True Wisdom Dharmakaya. The Dharmakaya can manifest countless Nirmanakaya, such as all realms, lands, bodies, all beings' bodies, all Buddhas' bodies, and all Bodhisattvas' bodies, all of which can manifest inconceivable bodies; the same is true for lands.

'Buddha's disciples! A land is called the place where all sages dwell. Therefore, all beings and sages each dwell in the land of karmic retribution. If ordinary beings dwell in the Five Skandhas (Five Skandhas), this is the land of direct retribution, and the mountains and forests are collectively called the land of dependent retribution. The first Bhumi sage also has two lands: one is the True Wisdom land, where the previous wisdom abides in the subsequent wisdom as the land; the other is the land of transformation, purity, and defilement, which manifests according to the number of kalpas, even the land of the stainless Bhumi (stainless Bhumi) is the same. All beings, even up to the stainless Bhumi, are not pure lands because they dwell in karmic retribution. Only the Buddha dwells in the land of the first Dharmata of the Middle Way (Middle Way). Therefore, I once extensively proclaimed the gate of the Pure Land to all beings in the Universal Light Hall.

'Buddha's disciples! The first Bhumi, in a single thought, is without

相法身智身，成就百萬阿僧祇功德法，雙照二諦心心寂滅法流水中。不可以凡夫心識思量二種法身，何況二地三地乃至妙覺地。但就應化道中，可以初地有百身千身萬身乃至無量身。有縛有解，其法身處心心寂滅法流水中，上不見一切佛法，一切果報可求；下不見無明諸見可斷、眾生可化。但以世諦應化法中，見佛可求、諸見可斷、眾生可化。佛子！亦可得言修三堅法入聖人位，但法流水中心心寂滅，自然流入妙覺大海。佛子！乃至三賢十地之名，亦無名無相，但以應化故，古佛道法有十地之名。佛子！汝應受持一切佛法等無有異。

「佛子！世間果報者，所謂十住。銅寶瓔珞銅輪王，百福子為眷屬，生一佛土受佛學行，教二天下。銀寶瓔珞銀輪王，五百福子為眷屬，生二佛國中受佛教行，化三天下。金剛寶瓔珞金輪王，千福子為眷屬，入十方佛國中化一切眾生，處四天下。

「歡喜地。百寶瓔珞七寶相輪四天王，萬子為眷屬，百法身為百佛國中化十方天下。千寶瓔珞八寶相輪忉利王，二萬子為眷屬。萬寶瓔珞九寶相輪焰天王，眷屬亦然不可稱數。億寶瓔珞十寶相輪兜率陀天王，眷屬亦然不可稱數。天光寶瓔珞十一寶相輪化樂天王，眷屬亦然。摩尼寶光瓔珞十二寶相輪他化天王，眷屬亦然。千色龍寶光慧

【現代漢語翻譯】現代漢語譯本：相法身（具有相好的法身）和智身（具有智慧的法身），成就百萬阿僧祇（無數）的功德法，雙重照耀著二諦（真諦和俗諦），心心寂滅於法流水中。不可以凡夫的心識來思量這兩種法身，更何況是二地、三地乃至妙覺地（佛果）。但就應化道中來說，可以初地有百身、千身、萬身乃至無量身。有束縛也有解脫，其法身處於心心寂滅的法流水中，向上不見一切佛法，一切果報可以追求；向下不見無明諸見可以斷除、眾生可以教化。但以世諦應化法中，見佛可以追求、諸見可以斷除、眾生可以教化。佛子！也可以說修三堅法（三種堅固的修行）進入聖人位，但法流水中心心寂滅，自然流入妙覺大海。佛子！乃至三賢十地（菩薩修行的階位）之名，也是無名無相，但因為應化的緣故，古佛道法有十地之名。佛子！你應當受持一切佛法，等同沒有差異。『佛子！世間果報者，所謂十住（菩薩修行十個階段的最初階段）。銅寶瓔珞銅輪王，百福子為眷屬，生於一佛土，接受佛的學行，教化二天下。銀寶瓔珞銀輪王，五百福子為眷屬，生於二佛國中，接受佛教行，教化三天下。金剛寶瓔珞金輪王，千福子為眷屬，進入十方佛國中教化一切眾生，處於四天下。『歡喜地（菩薩十地中的第一地）。百寶瓔珞七寶相輪四天王，萬子為眷屬，以百法身在百佛國中教化十方天下。千寶瓔珞八寶相輪忉利王（帝釋天），二萬子為眷屬。萬寶瓔珞九寶相輪焰天王，眷屬也是這樣不可稱數。億寶瓔珞十寶相輪兜率陀天王，眷屬也是這樣不可稱數。天光寶瓔珞十一寶相輪化樂天王，眷屬也是這樣。摩尼寶光瓔珞十二寶相輪他化天王，眷屬也是這樣。千色龍寶光慧

【English Translation】 English version: The Dharma-body ( Xiang Fa Shen, Dharma-body with excellent marks) and Wisdom-body ( Zhi Shen, Dharma-body with wisdom), accomplish millions of Asamkhya (innumerable) merits and Dharma, doubly illuminate the Two Truths ( Er Di, relative truth and ultimate truth), with mind and mind in tranquil extinction within the Dharma-stream. One cannot use the mind and consciousness of ordinary beings to contemplate these two kinds of Dharma-bodies, let alone the Second Ground, Third Ground, or even the Wonderful Enlightenment Ground ( Miao Jue Di, Buddhahood). But in the realm of responsive transformation, the First Ground can have a hundred bodies, a thousand bodies, ten thousand bodies, or even countless bodies. There is bondage and there is liberation. The Dharma-body resides in the Dharma-stream of mind and mind in tranquil extinction. Above, one does not see any Buddhadharma, any retributions to be sought; below, one does not see ignorance and views to be severed, sentient beings to be transformed. But in the worldly truth of responsive transformation, one sees Buddhas to be sought, views to be severed, sentient beings to be transformed. Buddha-child! One can also say that cultivating the Three Firm Practices ( San Jian Fa, three kinds of firm cultivation) enters the position of a sage, but the mind and mind in the Dharma-stream are in tranquil extinction, naturally flowing into the Great Ocean of Wonderful Enlightenment. Buddha-child! Even the names of the Three Worthies and Ten Grounds ( San Xian Shi Di, stages of Bodhisattva practice) are without name and without form, but because of responsive transformation, the ancient Buddhadharma has the names of the Ten Grounds. Buddha-child! You should uphold all Buddhadharma equally, without any difference. 『Buddha-child! Worldly retributions are what are called the Ten Dwellings ( Shi Zhu, the initial stage of the ten stages of Bodhisattva practice). The Copper Treasure Necklace Copper Wheel King, with a hundred blessed sons as retinue, is born in one Buddha-land, receives the Buddha's learning and practice, and teaches two Tianxia (worlds). The Silver Treasure Necklace Silver Wheel King, with five hundred blessed sons as retinue, is born in two Buddha-lands, receives the Buddha's teaching and practice, and transforms three Tianxia. The Vajra Treasure Necklace Gold Wheel King, with a thousand blessed sons as retinue, enters the ten directions of Buddha-lands to transform all sentient beings, residing in four Tianxia. 『Joyful Ground ( Huan Xi Di, the first of the ten grounds of a Bodhisattva). The Hundred Treasure Necklace Seven Treasure Aspect Wheel Four Heavenly Kings, with ten thousand sons as retinue, use a hundred Dharma-bodies to transform the ten directions of Tianxia in a hundred Buddha-lands. The Thousand Treasure Necklace Eight Treasure Aspect Wheel Trayastrimsa King ( Daoli Wang, Indra), with twenty thousand sons as retinue. The Ten Thousand Treasure Necklace Nine Treasure Aspect Wheel Yama King, the retinue is also incalculable. The Hundred Million Treasure Necklace Ten Treasure Aspect Wheel Tushita Heavenly King, the retinue is also incalculable. The Heavenly Light Treasure Necklace Eleven Treasure Aspect Wheel Nirmanarati Heavenly King, the retinue is also the same. The Mani Treasure Light Necklace Twelve Treasure Aspect Wheel Paranirmita-vasavartin Heavenly King, the retinue is also the same. The Thousand-Colored Dragon Treasure Light Wisdom

瓔珞十三寶相輪梵天王，眷屬亦然。梵師子寶光瓔珞大應寶相輪光音天王，眷屬亦然。不可思議寶光瓔珞白雲光寶相輪凈天王，眷屬亦然。百萬神通寶光瓔珞無畏珠寶相輪靜居天王，眷屬亦然。千萬天色寶光瓔珞覺德寶光相輪三界王，一切菩薩為眷屬。無量功德藏寶光瓔珞千福相輪法界王，一生補處菩薩為眷屬。佛子！是上瓔珞相輪，一切佛及菩薩動止俱游常隨其身，亦化一切眾生，故有如是果報之名數法。佛子！三賢菩薩，伏三界煩惱粗業道、粗相續果，亦不起粗。是見道喜忍伏三道業道。離忍伏人中業道，明忍伏六天業道，焰忍伏諸見業道，勝忍伏疑見業道，現忍伏因業道，無生忍伏果業道，不動忍伏色因業道，光忍伏心因業道，寂滅忍伏心色二習業道，無垢忍伏習果道。習前已除而果不敗亡。是故佛子！三賢名為伏斷喜忍，以上亦伏亦斷。一切煩惱覺忍現時，法界中一切無明頓斷無餘。

「佛子！無明者，名不了一切法，迷法界而起三界業果。是故我言從無明藏起十三煩惱，所謂：邪見、我見、常見、斷見、戒盜見、果盜見、疑見七見，見一切處求故說見。從見覆起六著心：貪、愛、瞋、癡、欲、慢，於法界中一切時起。

「佛子！一切煩惱以十三為本，無明與十三作本，是以就法界中別為三界報

【現代漢語翻譯】現代漢語譯本：瓔珞十三寶相輪梵天王（Brahmā kings adorned with thirteen jeweled wheel ornaments），他們的眷屬也是如此。梵師子寶光瓔珞大應寶相輪光音天王（Ābhāsvara kings adorned with jeweled lion light necklaces and great responding jeweled wheel ornaments），他們的眷屬也是如此。不可思議寶光瓔珞白雲光寶相輪凈天王（Śubhakṛtsna kings adorned with inconceivable jeweled light necklaces and white cloud light jeweled wheel ornaments），他們的眷屬也是如此。百萬神通寶光瓔珞無畏珠寶相輪靜居天王（Anabhraka kings adorned with millions of supernormal power jeweled light necklaces and fearless jewel jeweled wheel ornaments），他們的眷屬也是如此。千萬天色寶光瓔珞覺德寶光相輪三界王（Trailokya kings adorned with tens of millions of heavenly color jeweled light necklaces and awakening virtue light jeweled wheel ornaments），一切菩薩作為他們的眷屬。無量功德藏寶光瓔珞千福相輪法界王（Dharmadhātu kings adorned with immeasurable merit store jeweled light necklaces and thousand blessings jeweled wheel ornaments），一生補處菩薩作為他們的眷屬。佛子！這些是上等的瓔珞相輪，一切佛和菩薩的行動都與之相伴，常隨其身，也能化度一切眾生，所以才有如此果報的名號和法則。佛子！三賢菩薩，降伏三界的煩惱粗業道、粗相續果，也不生起粗的煩惱。這是見道位的喜忍，降伏三道的業道。離忍降伏人中業道，明忍降伏六天業道，焰忍降伏諸見業道，勝忍降伏疑見業道，現忍降伏因業道，無生忍降伏果業道，不動忍降伏色因業道，光忍降伏心因業道，寂滅忍降伏心色二習業道，無垢忍降伏習果道。習氣在前已經被去除，而果報不會敗壞消亡。所以佛子！三賢被稱為降伏和斷除喜忍，以上菩薩既降伏也斷除。一切煩惱在覺忍顯現時，法界中的一切無明頓時斷除無餘。「佛子！無明，是指不了知一切法，迷惑於法界而生起三界的業果。因此我說從無明藏生起十三種煩惱，即：邪見、我見、常見、斷見、戒盜見、果盜見、疑見這七種見，因為在一切處尋求而說為見。從見又生起六種執著心：貪、愛、瞋、癡、欲、慢，在法界中一切時都生起。「佛子！一切煩惱以十三種為根本，無明與這十三種煩惱作為根本，因此就在法界中區分為三界的果報。

【English Translation】 English version: The Brahmā kings adorned with thirteen jeweled wheel ornaments, and their retinues are the same. The Ābhāsvara kings adorned with jeweled lion light necklaces and great responding jeweled wheel ornaments, and their retinues are the same. The Śubhakṛtsna kings adorned with inconceivable jeweled light necklaces and white cloud light jeweled wheel ornaments, and their retinues are the same. The Anabhraka kings adorned with millions of supernormal power jeweled light necklaces and fearless jewel jeweled wheel ornaments, and their retinues are the same. The Trailokya kings adorned with tens of millions of heavenly color jeweled light necklaces and awakening virtue light jeweled wheel ornaments, with all Bodhisattvas as their retinue. The Dharmadhātu kings adorned with immeasurable merit store jeweled light necklaces and thousand blessings jeweled wheel ornaments, with the one-life-remaining Bodhisattvas as their retinue. O Buddha-child! These are the supreme necklace wheels, with which all Buddhas and Bodhisattvas move and travel, constantly accompanying their bodies, and also transforming all sentient beings, hence having such names and laws of karmic retribution. O Buddha-child! The Three Worthies Bodhisattvas subdue the coarse karmic paths and coarse continuous fruits of the afflictions of the Three Realms, and also do not arise coarsely. This is the Joy-Endurance of the Path of Seeing, subduing the karmic paths of the Three Paths. The Detached-Endurance subdues the karmic paths in the human realm, the Bright-Endurance subdues the karmic paths of the Six Heavens, the Flame-Endurance subdues the karmic paths of all views, the Victory-Endurance subdues the karmic paths of doubt, the Manifest-Endurance subdues the karmic paths of causes, the Non-Arising-Endurance subdues the karmic paths of fruits, the Immovable-Endurance subdues the karmic paths of form-causes, the Light-Endurance subdues the karmic paths of mind-causes, the Tranquil-Extinction-Endurance subdues the karmic paths of mind and form habit-causes, and the Immaculate-Endurance subdues the habit-fruit path. The habits have already been removed before, but the karmic results do not decay and perish. Therefore, O Buddha-child! The Three Worthies are called the Subduing and Severing Joy-Endurance, and above, they both subdue and sever. When all afflictions manifest in Awakening-Endurance, all ignorance in the Dharmadhātu is instantly severed without remainder. 『O Buddha-child! Ignorance means not understanding all dharmas, being deluded by the Dharmadhātu and giving rise to the karmic fruits of the Three Realms. Therefore, I say that from the treasury of ignorance arise thirteen afflictions, namely: the seven views of wrong view, self-view, eternal view, annihilation view, precept-stealing view, fruit-stealing view, and doubt view, which are called views because they seek in all places. From views arise six clinging minds: greed, love, anger, delusion, desire, and pride, which arise at all times in the Dharmadhātu.』『O Buddha-child! All afflictions take the thirteen as their root, and ignorance and these thirteen afflictions serve as the root, therefore they are distinguished in the Dharmadhātu as the karmic retributions of the Three Realms.』

。佛子！見、著二業迷法界中一切色慾心，所起報故分，為欲界報。

「佛子！見、著二業迷法界中一切色心故，色心所起報分，為色界報。

「佛子！見、著二業迷法界中一切定心故，定心所起報分，為無色界報。

「是故於一法界中，有三界報。一切有為法，若凡若聖、若見著、若因果法，不出法界。唯佛一人在法界外，然後為復來入法界藏中，為無明眾生示一切善惡道果報差別無量。

「佛子！前三賢伏三界無明，而用粗業。何以故？當受生時，善為緣子、愛為潤業，故受未來果，故名息用而不斷愛用。又十一人亦伏法界中三界業果故。初地乃至七地，三界業果俱伏盡無餘，八地乃盡故。從此以上示現作佛，王宮受生、出家得道、轉法輪、滅度，亦現一切佛界，故無子愛三界之報。唯有無明習在，以大願力故變化生。是以我昔天中說生不生義，業生變生。佛子！聖位中二種業：一慧業。無相無生智，心心緣法性而生無照，是名慧業。二功德業。實智出有諦中，有為無漏集百萬阿僧祇功德，故名為功德業。從初聖以上而現受生，以變易故畢故不造新，以願力故住壽百劫千劫變化生一切。」

菩薩瓔珞本業經卷上大正藏第 24 冊 No. 1485 菩薩瓔珞本業經

【現代漢語翻譯】現代漢語譯本：『佛子（對菩薩的尊稱）！』見（錯誤的見解）、著（執著）這兩種業障迷惑了法界中的一切心，由此所產生的果報，被劃分爲欲界報。

『佛子！』見、著這兩種業障迷惑了法界中的一切色（物質）心（精神），由此色心所產生的果報，被劃分爲色界報。

『佛子！』見、著這兩種業障迷惑了法界中的一切定心（禪定之心），由此定心所產生的果報，被劃分爲無色界報。

『因此，在一個法界中，存在著三界果報。一切有為法（由因緣和合而成的法），無論是凡夫還是聖人，無論是見解和執著，還是因果之法，都無法超出法界。只有佛陀一人在法界之外，然後又重新進入法界藏中，為無明眾生展示一切善惡道果報的差別，其數量是無量的。』

『佛子！前三賢位（十住、十行、十回向）的菩薩降伏三界無明，但使用的是粗重的業力。為什麼呢？因為當他們接受轉生時，善業作為緣起之種子，愛慾作為滋潤之業力，所以會接受未來的果報，因此稱為息用（停止作用）而不斷愛用（愛慾的作用沒有斷絕）。此外，十一位菩薩也降伏法界中的三界業果。初地菩薩乃至七地菩薩，三界業果全部降伏乾淨沒有剩餘，八地菩薩才徹底斷盡。從八地菩薩以上，他們示現成佛，在王宮中受生、出家得道、轉法輪、入滅，也示現一切佛的境界，所以沒有子愛（子女和愛慾）的三界果報。只有無明習氣還在，憑藉大願力而變化生。因此，我過去在天界中說生不生之義，有業生和變生。佛子！聖位中有兩種業：一是慧業。無相無生的智慧，心心相緣於法性而生起無照之照，這稱為慧業。二是功德業。真實的智慧出於有諦之中，有為無漏地積聚百萬阿僧祇的功德，所以稱為功德業。從初地菩薩以上而示現受生，因為是變化之生，所以終結舊業而不造新業，憑藉願力而住世百劫千劫，變化生於一切處。』

《菩薩瓔珞本業經》捲上大正藏第24冊 No. 1485 《菩薩瓔珞本業經》

【English Translation】 English version: 『Buddha-child (a respectful term for Bodhisattvas)!』 The two karmas of seeing (wrong views) and attachment (clinging) delude all minds within the Dharmadhatu (realm of reality), and the resulting retribution is divided into the Desire Realm retribution.

『Buddha-child!』 The two karmas of seeing and attachment delude all forms (matter) and minds (spirit) within the Dharmadhatu, and the resulting retribution of form and mind is divided into the Form Realm retribution.

『Buddha-child!』 The two karmas of seeing and attachment delude all concentrated minds (minds in meditation) within the Dharmadhatu, and the resulting retribution of concentrated mind is divided into the Formless Realm retribution.

『Therefore, within one Dharmadhatu, there are the retributions of the Three Realms. All conditioned dharmas (phenomena arising from causes and conditions), whether mundane or supramundane, whether seeing and attachment, or the laws of cause and effect, do not go beyond the Dharmadhatu. Only the Buddha alone is outside the Dharmadhatu, and then re-enters the Dharmadhatu treasury to show unenlightened beings the differences in the retributions of all good and evil paths, which are immeasurable.』

『Buddha-child!』 The Bodhisattvas of the first three stages of the path of the wise (Ten Abodes, Ten Practices, Ten Dedications) subdue the ignorance of the Three Realms, but they use coarse karma. Why? Because when they receive rebirth, good karma serves as the seed of conditions, and desire serves as the karma that nourishes it, so they receive future retribution. Therefore, it is called cessation of function (stopping the function) but not cessation of the function of desire (the function of desire is not cut off). Furthermore, the eleven Bodhisattvas also subdue the karmic results of the Three Realms within the Dharmadhatu. From the first Bhumi (ground) Bodhisattva up to the seventh Bhumi Bodhisattva, the karmic results of the Three Realms are all completely subdued without remainder; only the eighth Bhumi Bodhisattva completely eradicates them. From the eighth Bhumi Bodhisattva onwards, they manifest as Buddhas, receiving birth in royal palaces, renouncing the world and attaining the Way, turning the Dharma wheel, and entering Nirvana. They also manifest all Buddha realms, so they have no retribution of the Three Realms of children and love (children and desires). Only the habitual tendencies of ignorance remain, and they transform and are born by the power of great vows. Therefore, I formerly spoke in the heavens about the meaning of birth and non-birth, that there is karma-birth and transformation-birth. Buddha-child! There are two kinds of karma in the holy stages: first, wisdom-karma. The wisdom of no-form and no-birth, with the mind constantly dwelling on the Dharma-nature, giving rise to illumination without illumination; this is called wisdom-karma. Second, merit-karma. True wisdom arises from the realm of existence, accumulating millions of asankhyas (countless) of merits in the conditioned, unconditioned realm, so it is called merit-karma. From the first Bhumi Bodhisattva onwards, they manifest receiving birth, but because it is transformation-birth, they end the old karma without creating new karma, and by the power of vows, they dwell for hundreds of kalpas (eons), transforming and being born everywhere.』

The Sutra of the Original Vows of the Bodhisattva Garland, Volume 1 Taisho Tripitaka Volume 24, No. 1485, The Sutra of the Original Vows of the Bodhisattva Garland

菩薩瓔珞本業經卷下

姚秦涼州沙門竺佛念譯

釋義品第四

佛告敬首菩薩：「汝先言義相云何者，所謂十住、十行、十向、十地、無垢地、妙覺地義相，今當說。佛子！是金剛海藏瓔珞經中釋賢聖相義，義出體。體者，菩薩體。義名功德。如是二法，一切菩薩為體、為義，故名體義。

「佛子！發心住者，是人從始具縛凡夫，未識三寶聖人、未識好惡因之以果，一切不識不解不知。佛子！從不識始凡夫地，值佛菩薩教法中起一念信，便發菩提心。是人爾時住前，名信想菩薩，亦名假名菩薩，亦名名字菩薩。其人略行十心，所謂：信心、進心、念心、慧心、定心、戒心、迴向心、護法心、舍心、願心。復行十心，所謂十善法、五戒、八戒、十戒、六波羅蜜戒。是人復行十善，若一劫二劫三劫修十信，受六天果報。上善有三品：上品鐵輪王化一天下，中品粟散王，下品人中王。具足一切煩惱，集無量善業，亦退亦出。若值善知識學佛法，若一劫二劫方入住位。若不爾者，常沒不出。住退分善根如上說。佛子！發心住者，是上進分善根人。若一劫二劫一恒二恒三恒佛所，行十信心信三寶，常住八萬四千般若波羅蜜，一切行一切法門皆習受行。常起信心，不作邪見、十重、五逆、八倒，不生難處

【現代漢語翻譯】現代漢語譯本《菩薩瓔珞本業經》卷下

姚秦涼州沙門竺佛念譯

釋義品第四

佛告訴敬首菩薩：『你先前說的「義相」是什麼意思呢？』就是指十住、十行、十向、十地、無垢地、妙覺地的義相，現在我來解說。佛子！這部《金剛海藏瓔珞經》中解釋賢聖的相義，義是從體中生出的。體，就是菩薩的本體。義，指的是功德。像這樣體和義兩種法，一切菩薩都以它們為本體和意義，所以稱為體義。

『佛子！發心住（Bodhicitta-sthiti，菩提心生起之位）的人，是從最初具縛的凡夫開始，還不認識三寶（Triratna，佛法僧）、聖人，不明白好壞因果，一切都不認識、不理解、不知道。佛子！從不認識的初始凡夫地，遇到佛菩薩的教法，生起一念信心，便發起菩提心。這個人這時安住于向前的位置，名叫信想菩薩，也叫假名菩薩，也叫名字菩薩。這個人略微修行十心，就是：信心、進心、念心、慧心、定心、戒心、迴向心、護法心、舍心、願心。又修行十心，就是十善法、五戒、八戒、十戒、六波羅蜜戒（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）。這個人又修行十善，如果在一劫、二劫、三劫中修十信，會得到六慾天（Six Desire Realms）的果報。上等善有三品：上品是鐵輪王統治一天下，中品是粟散王，下品是人中王。雖然具足一切煩惱，但積累了無量的善業，也會退轉也會前進。如果遇到善知識學習佛法，或許在一劫、二劫后才能進入住位。如果不這樣，常常沉沒而不能出來。住位的退分善根如上面所說。佛子！發心住的人，是向上精進的善根之人。如果在一劫、二劫、一恒河沙、二恒河沙、三恒河沙數的佛所，修行十信心，信奉三寶，常住於八萬四千般若波羅蜜（Prajnaparamita，智慧到彼岸），一切行一切法門都學習接受修行。常常生起信心，不造作邪見、十重罪、五逆罪、八倒見，不生於八難之處。』

【English Translation】 English version Bodhisattva-bhumi-nirdeśa-sūtra, Scroll 2

Translated by Tripiṭaka Master Zhu Fo-nian of Liangzhou during the Yao Qin Dynasty

Chapter 4: Explanation of Meanings

The Buddha told the Bodhisattva Jing Shou (Respectful Head): 'What do you mean by the 'characteristics of meanings' that you mentioned earlier?' It refers to the characteristics of meanings of the Ten Abodes (Daśa-sthita), Ten Practices (Daśa-caryā), Ten Dedications (Daśa-pariṇāmanā), Ten Grounds (Daśa-bhūmi), the Immaculate Ground (Nirmala-bhūmi), and the Ground of Wonderful Enlightenment (Adbhuta-bodhi-bhūmi). Now I will explain them. Disciples of the Buddha! This Vajra-samādhi-sāgara-sūtra explains the characteristics of the meanings of the sages. Meaning arises from the substance. Substance is the essence of a Bodhisattva. Meaning refers to merit. These two dharmas, substance and meaning, are the substance and meaning for all Bodhisattvas. Therefore, they are called substance and meaning.

'Disciples of the Buddha! The one who dwells in the Abode of Initial Aspiration (Bodhicitta-sthiti) is a bound ordinary person from the beginning, who does not recognize the Three Jewels (Triratna), the sages, and does not understand the causes and effects of good and evil; they do not recognize, understand, or know anything. Disciples of the Buddha! From the ground of an ordinary person who does not recognize anything, if they encounter the teachings of the Buddhas and Bodhisattvas and generate a single thought of faith, they will arouse the Bodhicitta. At that time, this person dwells in the position of advancement, called a Bodhisattva of Faith-Thought, also called a Nominal Bodhisattva, also called a Bodhisattva in Name Only. This person slightly practices the Ten Minds, namely: the Mind of Faith (Śraddhā-citta), the Mind of Progress (Pragati-citta), the Mind of Mindfulness (Smṛti-citta), the Mind of Wisdom (Prajñā-citta), the Mind of Samadhi (Samādhi-citta), the Mind of Precepts (Śīla-citta), the Mind of Dedication (Pariṇāmanā-citta), the Mind of Protecting the Dharma (Dharma-rakṣaṇa-citta), the Mind of Giving (Dāna-citta), and the Mind of Vow (Praṇidhāna-citta). They further practice the Ten Minds, namely the Ten Wholesome Dharmas, the Five Precepts, the Eight Precepts, the Ten Precepts, and the Six Paramitas (Śaṭ-pāramitā) precepts. This person further practices the Ten Virtues. If they cultivate the Ten Faiths for one kalpa, two kalpas, or three kalpas, they will receive the fruits of the Six Desire Realms (Ṣaṭ-kāmadhātu). Superior good deeds have three grades: the highest grade is a Cakravartin (Wheel-Turning King) who rules over one continent, the middle grade is a minor king, and the lowest grade is a king among humans. Although they possess all afflictions, they accumulate immeasurable good karma, and they may regress or advance. If they encounter a good teacher and learn the Buddha-dharma, they may enter the Abode after one kalpa or two kalpas. If not, they will always be submerged and unable to emerge. The regressive good roots of the Abode are as described above. Disciples of the Buddha! The one who dwells in the Abode of Initial Aspiration is a person with good roots who is advancing upwards. If they practice the Ten Faiths in the presence of one, two, one Ganges worth, two Ganges worth, or three Ganges worth of Buddhas, believing in the Three Jewels, they will constantly abide in the eighty-four thousand Prajñāpāramitās, and they will learn, accept, and practice all practices and all Dharma doors. They constantly arise with faith, do not create wrong views, commit the ten major offenses, the five rebellious acts, or the eight inverted views, and are not born in difficult places.'

；常值佛法，廣多聞慧多求方便，始入空界住空性位，故名為住。空理智心習古佛法，一切功德不自造，心生一切功德故，不名為地但得名住。

「佛子！治地住者，常隨空心凈八萬四千法門，清凈白故，名治地住。佛子！長養一切行故，名修行住。佛子！生在佛家，種性清凈故，名生貴住。佛子！多習無量善根故，名方便具足住。佛子！成就第六般若故，名正心住。佛子！入無生畢竟空界，心心常行空無相愿故，名不退住。佛子！從發心不生倒，不起邪魔破菩提心故，名童真住。佛子！從佛王教中生解，當紹佛位故，名法王子住。佛子！從上九觀空，得無生心最上故，名灌頂住。

「是故佛子！從灌頂心進入五陰法性空位，亦行八萬四千般若波羅蜜，故名中十行佛子。就中始入法空，不為外道邪論所倒，入正位故，名歡喜行。

「佛子！得常化一切眾生，皆法利眾生故，名饒益行。

「佛子！法實得法忍，心無我無我所故，名無瞋恨行。

「佛子！常住功德，現化眾生故，名無盡行。

「佛子！命終之時，無明鬼不亂不濁，不失正念故，名離癡亂行。

「佛子！生生常在佛國中生故，名善現行。

「佛子！於我無我乃至一切法空故，名無著行。

「佛子！

【現代漢語翻譯】現代漢語譯本：『常值佛法』，意為恒常遵循佛陀的教法，通過廣泛學習和智慧，以及多種方便法門，開始進入空性的境界，安住于空性的位置，因此稱為『住』。以空性的智慧之心來修習古佛的教法，一切功德並非由自身創造，而是因為心能生出一切功德，所以不稱為『地』，而僅僅稱為『住』。

『佛子！』對於『治地住』的修行者來說，他們常常隨順空性的心，凈化八萬四千種法門，因為清凈而光明，所以稱為『治地住』。『佛子！』因為能夠增長一切善行，所以稱為『修行住』。『佛子！』因為生在佛的家族中，具有清凈的種性，所以稱為『生貴住』。『佛子！』因為廣泛修習無量的善根，所以稱為『方便具足住』。『佛子！』因為成就了第六種般若（Prajna，智慧），所以稱為『正心住』。『佛子！』因為進入了無生且畢竟空的境界，心念時刻執行于空、無相、無愿之中，所以稱為『不退住』。『佛子！』因為從發菩提心之後，不再產生顛倒的見解，也不會有邪魔來破壞菩提心，所以稱為『童真住』。『佛子！』因為從佛陀的教誨中生出理解，將來能夠繼承佛位，所以稱為『法王子住』。『佛子！』因為通過以上九種觀空的方法，獲得了無生之心，達到了最上的境界，所以稱為『灌頂住』。

『是故，佛子！』從灌頂之心進入五陰（Skandha，色、受、想、行、識）法性空的境界，並且修習八萬四千種般若波羅蜜（Prajnaparamita，以智慧到彼岸），所以稱為『中十行佛子』。在這其中，最初進入法空的境界，不被外道的邪說所迷惑，進入正位，所以稱為『歡喜行』。

『佛子！』因為能夠經常教化一切眾生，並且以佛法利益眾生，所以稱為『饒益行』。

『佛子！』因為真實地證得了法忍，心中沒有我，也沒有我所執著的事物，所以稱為『無瞋恨行』。

『佛子！』因為恒常安住于功德之中，並且顯現變化來度化眾生，所以稱為『無盡行』。

『佛子！』因為在臨命終時，不會被無明的鬼怪所擾亂或迷惑，也不會失去正確的念頭，所以稱為『離癡亂行』。

『佛子！』因為生生世世都能夠在佛國中出生，所以稱為『善現行』。

『佛子！』因為對於我、無我，乃至一切法都視為空性，所以稱為『無著行』。

『佛子！』

【English Translation】 English version: 'Constantly valuing the Buddha-dharma', meaning to always follow the Buddha's teachings, through extensive learning and wisdom, as well as various skillful means, one begins to enter the realm of emptiness, dwelling in the position of emptiness, hence it is called 'Dwelling'. Cultivating the ancient Buddha-dharma with a mind of empty wisdom, all merits are not created by oneself, but because the mind can generate all merits, so it is not called 'Ground', but merely called 'Dwelling'.

'Buddha-child!' For practitioners of 'Curing the Ground Dwelling', they often follow the mind of emptiness, purifying the eighty-four thousand Dharma gates, because of purity and brightness, it is called 'Curing the Ground Dwelling'. 'Buddha-child!' Because they can increase all good deeds, it is called 'Practicing Dwelling'. 'Buddha-child!' Because they are born in the Buddha's family, possessing a pure lineage, it is called 'Noble Birth Dwelling'. 'Buddha-child!' Because they extensively cultivate immeasurable good roots, it is called 'Complete Skillful Means Dwelling'. 'Buddha-child!' Because they have achieved the sixth Prajna (wisdom), it is called 'Right Mind Dwelling'. 'Buddha-child!' Because they have entered the realm of non-birth and ultimate emptiness, with their minds constantly operating in emptiness, signlessness, and wishlessness, it is called 'Non-retreating Dwelling'. 'Buddha-child!' Because from the arising of the Bodhi mind, they no longer generate inverted views, nor will evil demons destroy the Bodhi mind, it is called 'Innocent Dwelling'. 'Buddha-child!' Because they generate understanding from the Buddha's teachings, and will be able to inherit the Buddha's position in the future, it is called 'Dharma Prince Dwelling'. 'Buddha-child!' Because through the above nine methods of contemplating emptiness, they have obtained the mind of non-birth, reaching the highest state, it is called 'Consecration Dwelling'.

'Therefore, Buddha-child!' From the mind of consecration, entering the realm of the emptiness of the five Skandhas (form, feeling, perception, volition, consciousness), and cultivating the eighty-four thousand Prajnaparamitas (wisdom to the other shore), it is called 'Middle Ten Practices Buddha-child'. Among these, initially entering the realm of Dharma emptiness, not being confused by the heretical theories of external paths, entering the right position, it is called 'Joyful Practice'.

'Buddha-child!' Because they can constantly teach all sentient beings, and benefit sentient beings with the Dharma, it is called 'Beneficial Practice'.

'Buddha-child!' Because they have truly attained Dharma forbearance, with no self or things attached to the self in their minds, it is called 'Non-hatred Practice'.

'Buddha-child!' Because they constantly dwell in merits, and manifest transformations to liberate sentient beings, it is called 'Endless Practice'.

'Buddha-child!' Because at the time of death, they will not be disturbed or confused by the ghosts of ignorance, nor will they lose their correct thoughts, it is called 'Practice of Being Free from Delusion and Confusion'.

'Buddha-child!' Because they can be born in the Buddha-land in every lifetime, it is called 'Good Manifestation Practice'.

'Buddha-child!' Because they regard the self, non-self, and even all Dharmas as emptiness, it is called 'Non-attachment Practice'.

'Buddha-child!'

三世佛法中常敬順故，名尊重行。

「佛子！說法授人動成物則故，名善法行。

「佛子！二諦非如非相非非相故，名真實行。

「是故佛子！從真實心入眾生空、無我空，二空平等無別，一觀相、一合相。學習百萬億般若波羅蜜空觀故，回易前後心心，觀唯明明寂滅，長養上地明觀法故回因向果，復以無量心不捨不受故，十向法如是。佛子！常以無相心中常行六道而入果報，不受而受諸受，回易轉化故，名救護一切眾生離眾生相迴向。

「佛子！觀一切法但有受、但有用、但有名，唸唸不住故，名不壞迴向。

「佛子！三世諸佛法一切時行故，名等一切佛迴向。

「佛子！以大願力入一切佛國中，供養一切佛故，名至一切處迴向。

「佛子！以常住三寶授與前人故，名無盡功德藏迴向。

「佛子！習行相善、無漏善而不二故，名隨順平等善根迴向。

「佛子！以觀善惡父母無二，一相一合相故，名隨順等觀一切眾生迴向。

「佛子！常照有無二諦，一切法一合相故，名如相迴向。

「佛子！以諸法無二、般若無生、二諦平等，過去一合相、現在一合相、未來一合相故，名無縛解脫迴向。

「佛子！覺一切法第一義諦中道無相，一切法皆

【現代漢語翻譯】現代漢語譯本在過去、現在、未來三世的佛法中，始終恭敬順從，這叫做尊重行。

『佛子！說法教導他人，使其行動成就事物，這叫做善法行。

『佛子！二諦（世俗諦和勝義諦）既不像這樣，也不像那樣，也不是不像那樣，這叫做真實行。

『所以，佛子！從真實的心進入眾生空、無我空，這兩種空性平等沒有差別，是一種觀想的相、一種融合的相。學習百萬億般若波羅蜜（智慧到彼岸）的空觀，迴轉改變前後念頭，觀照唯有明明寂滅，增長上地明觀之法，因此迴轉因地而趨向果地，又以無量心不捨棄也不執取，十種迴向之法就是這樣。佛子！常常以無相的心中常行六道而進入果報，不執取而接受各種感受，迴轉變化，這叫做救護一切眾生脫離眾生相迴向。

『佛子！觀照一切法，只有感受、只有作用、只有名稱，唸唸不住，這叫做不壞迴向。

『佛子！三世諸佛的法，在一切時中實行，這叫做等一切佛迴向。

『佛子！以大願力進入一切佛國中，供養一切佛，這叫做至一切處迴向。

『佛子！以常住三寶（佛、法、僧）授予他人，這叫做無盡功德藏迴向。

『佛子！學習實行相善、無漏善而不二，這叫做隨順平等善根迴向。

『佛子！以觀照善惡父母沒有差別，是一種相、一種融合的相，這叫做隨順等觀一切眾生迴向。

『佛子！常常照見有和無二諦，一切法是一種融合的相，這叫做如相迴向。

『佛子！以諸法無二、般若（智慧）無生、二諦平等，過去是一種融合的相、現在是一種融合的相、未來是一種融合的相，這叫做無縛解脫迴向。

『佛子！覺悟一切法在第一義諦（最高真理）中，中道無相，一切法都

【English Translation】 English version Constantly respecting and complying with the Buddhadharma in the three periods of time (past, present, and future) is called the Practice of Respect.

『Buddha-child! Explaining the Dharma and instructing others, causing actions to accomplish things, is called the Practice of Good Dharma.

『Buddha-child! The Two Truths (conventional truth and ultimate truth) are neither like this, nor like that, nor not like that, is called the Practice of Truth.

『Therefore, Buddha-child! Entering the emptiness of beings and the emptiness of no-self from a true heart, these two emptinesses are equal without difference, it is a single aspect of contemplation, a single aspect of union. Studying the emptiness contemplation of a million trillion Prajna Paramitas (perfection of wisdom), reversing and changing the preceding and following thoughts, contemplating only the bright and clear extinction, cultivating the Dharma of clear contemplation of the higher grounds, therefore turning the cause towards the result, and with immeasurable mind not abandoning nor grasping, such are the ten directions of dedication. Buddha-child! Constantly practicing the six realms in a mind of no-form and entering the fruition, receiving all sensations without grasping, reversing and transforming, this is called Dedication of Saving All Beings from the Aspect of Beings.

『Buddha-child! Contemplating all dharmas as only having sensation, only having function, only having name, with thoughts constantly ceasing, this is called the Indestructible Dedication.

『Buddha-child! The Dharma of all Buddhas of the three periods of time is practiced at all times, this is called Dedication Equal to All Buddhas.

『Buddha-child! Entering all Buddha-lands with great vows, making offerings to all Buddhas, this is called Dedication Reaching All Places.

『Buddha-child! Bestowing the Ever-Dwelling Three Jewels (Buddha, Dharma, Sangha) to others, this is called Dedication of the Inexhaustible Treasury of Merit.

『Buddha-child! Studying and practicing the goodness of characteristics, the un-leaked goodness without duality, this is called Dedication in Accordance with Equal Good Roots.

『Buddha-child! Contemplating good and evil parents as non-dual, as a single aspect, a single aspect of union, this is called Dedication in Accordance with Equal Contemplation of All Beings.

『Buddha-child! Constantly illuminating the Two Truths of existence and non-existence, all dharmas are a single aspect of union, this is called Dedication Like the Aspect.

『Buddha-child! Because all dharmas are non-dual, Prajna (wisdom) is un-born, the Two Truths are equal, the past is a single aspect of union, the present is a single aspect of union, the future is a single aspect of union, this is called Dedication of Unbound Liberation.

『Buddha-child! Realizing that all dharmas are in the First Principle Truth (ultimate truth), the Middle Way is without form, all dharmas are

一照相故，名法界無量回向。

「佛子！是三十心，義釋無量無邊，非一切凡智所能思量，十方諸佛一切菩薩之所游路。

「佛子！汝先言云何名地？佛子！地名持，持一切百萬阿僧祇功德；亦名生，成一切因果，故名地。佛子！舍凡夫行生在佛家，紹菩薩位入聖眾中，四魔不到，有無二邊平等雙照，大信始滿。習學無生中道第一義諦觀，上至二地三地乃至十一地，明觀法門心心寂滅法流水中，一相無相、二身無方，通同佛土故，名歡喜地。

「佛子！以正無相善入眾生空，現萬佛世界，六通變化空同無為故，名離垢地。

「佛子！光慧信忍修習古佛道，所謂十二部經：修多羅、祇夜、毗伽羅那、伽陀、憂陀那、尼陀那、阿波陀那、伊帝目多伽、阇陀伽、毗佛略、阿浮陀達摩、憂波提舍。以此法度眾生，光光變通，故名明地。

「佛子！大順無生起忍，觀一切法二諦相，上觀佛功德、下觀六道眾生。大慈觀故說法授樂，大悲觀救三苦眾生，大喜觀喜前人受樂，大舍觀一切眾生，皆入平等、入七觀法，故名焰地。

「佛子！順忍修道，三界無明疑見，一切無不皆空。八辯功德入五明論，所謂四辯：因、果、內道、外道辯；五論者，內外方道、因果、鬼師無不通達，故名難勝地。

【現代漢語翻譯】現代漢語譯本：因一念照見的緣故，名為法界無量回向。

『佛子！這三十心的意義解釋是無量無邊的，不是一切凡夫的智慧所能思量的，是十方諸佛一切菩薩所行走的道路。』

『佛子！你先前問什麼名為地？佛子！地名為持，能持一切百萬阿僧祇（asaṃkhya）功德；也名為生，能成就一切因果，所以名為地。佛子！捨棄凡夫的行徑而生在佛家，繼承菩薩的地位而進入聖眾之中，四魔不能到達，對有和無這二邊平等地觀照，大信心才算圓滿。修習無生的中道第一義諦觀，向上到達二地、三地乃至十一地，明瞭地觀察法門，心心寂滅，如法流水一般，一相即無相、二身無有方所，通同于佛土，所以名為歡喜地。』

『佛子！以正見無相的智慧善巧地進入眾生空的境界，顯現萬佛世界，六神通變化空同於無為的境界，所以名為離垢地。』

『佛子！以光明智慧、信心和忍辱修習過去諸佛的道路，也就是十二部經：修多羅（sūtra，經）、祇夜（geya，重頌）、毗伽羅那（vyākaraṇa，記別）、伽陀（gāthā，諷頌）、憂陀那（udāna，自說）、尼陀那（nidāna，因緣）、阿波陀那（avadāna，譬喻）、伊帝目多伽（ityuktaka，本事）、阇陀伽（jātaka，本生）、毗佛略（vaipulya，方廣）、阿浮陀達摩（adbhutadharma，未曾有法）、憂波提舍（upadeśa，論議）。用這些法來度化眾生，光明和光明互相變通，所以名為明地。』

『佛子！以大順忍修習無生之忍，觀察一切法的二諦之相，向上觀察佛的功德，向下觀察六道眾生。以大慈悲的觀行來說法並給予快樂，以大悲心的觀行來救度三苦的眾生，以大喜的觀行來歡喜他人接受快樂，以大舍的觀行來對待一切眾生，都進入平等，進入七觀法，所以名為焰地。』

『佛子！以順忍修習道，三界的無明和疑見，一切都無不皆空。以八辯的功德進入五明論，所說的四辯是：因辯、果辯、內道辯、外道辯；五論是指，內外方道、因果、鬼師沒有不通達的，所以名為難勝地。』

【English Translation】 English version: Due to a single thought of illumination, it is called the boundless dedication of the Dharmadhatu (法界).

'Buddha-child! The meaning and explanation of these thirty minds are immeasurable and boundless, not something that the wisdom of ordinary beings can fathom. It is the path traversed by all Buddhas and Bodhisattvas in the ten directions.'

'Buddha-child! You asked earlier, what is called 'ground'? Buddha-child! 'Ground' is called 'holding,' holding all millions of asamkhya (阿僧祇) merits; it is also called 'birth,' accomplishing all causes and effects, therefore it is called 'ground.' Buddha-child! Abandoning the practices of ordinary beings and being born into the Buddha's family, inheriting the position of Bodhisattva and entering the assembly of sages, the four demons cannot reach, equally illuminating the two extremes of existence and non-existence, great faith is then fulfilled. Practicing the contemplation of the Middle Way's First Principle of No-Birth, ascending to the Second Ground, Third Ground, and even the Eleventh Ground, clearly observing the Dharma gate, mind after mind becoming tranquil and extinguished, like a flowing stream of Dharma, one form is no form, two bodies have no fixed location, universally the same as the Buddha-land, therefore it is called the Ground of Joy (歡喜地).'

'Buddha-child! With correct and formless wisdom, skillfully entering the emptiness of beings, manifesting myriad Buddha-worlds, the six supernormal powers transforming into emptiness, the same as non-action, therefore it is called the Ground of Purity (離垢地).'

'Buddha-child! Cultivating the path of the ancient Buddhas with light, wisdom, faith, and patience, namely the twelve divisions of scriptures: Sutra (修多羅), Geya (祇夜), Vyakarana (毗伽羅那), Gatha (伽陀), Udana (憂陀那), Nidana (尼陀那), Avadana (阿波陀那), Ityukta (伊帝目多伽), Jataka (阇陀伽), Vaipulya (毗佛略), Adbhutadharma (阿浮陀達摩), Upadesha (憂波提舍). Using these Dharmas to liberate beings, light transforming into light, therefore it is called the Ground of Illumination (明地).'

'Buddha-child! With great compliant forbearance, cultivating the forbearance of no-birth, observing the two truths of all Dharmas, upwardly observing the merits of the Buddhas, downwardly observing the beings of the six realms. With great compassionate contemplation, expounding the Dharma and bestowing joy; with great sorrowful contemplation, saving beings from the three sufferings; with great joyful contemplation, rejoicing in others receiving joy; with great equanimous contemplation, treating all beings, all entering equality, entering the seven contemplations, therefore it is called the Ground of Blazing Light (焰地).'

'Buddha-child! Cultivating the path with compliant forbearance, the ignorance and doubts of the three realms, all without exception are empty. Entering the five sciences with the merits of the eight eloquences, the so-called four eloquences are: eloquence of cause, eloquence of effect, eloquence of the inner path, eloquence of the outer path; the five sciences refer to being thoroughly versed in inner and outer paths, causes and effects, and even ghost teachers, therefore it is called the Ground of Difficult Victory (難勝地).'

「佛子！上順諸法，觀過去一切法一合相、現在一切法一合相、未來一切法一合相，法界因緣寂滅無二，故名現前地。

「佛子！無生忍諸法，觀非有煩惱非無煩惱，一生一滅一果，三界最後一身一入一出，集無量功德，常向上地念念寂滅，故名遠行地。

「佛子！是故菩薩無生觀，舍三界報變易果，用入中忍無相慧。出有入無化現無常，自見己身當果、諸佛摩頂說法，身心別行不可思議，故名不動地。

「佛子！復入上觀光光佛化無生忍道，現一切佛身，故名妙慧地。

「佛子！菩薩爾時入中道第一義諦，大寂忍下品中行，行佛行處、坐千寶相蓮華、受佛記位、學佛化功，二習伏斷大信成就，同真際、等法界，二諦一相，具一切功德入眾生根，無量瓔珞功德一時等現一切形相，故名法雲地。

「佛子！菩薩爾時住大寂門中品忍觀，功行滿足登大山臺，入百千三昧，集佛儀用唯有累果，無常生滅心心無為，行過十地解與佛同，坐佛坐處。其智見二常無常一切法境，當知如佛，名為學佛。下地一切菩薩，於此菩薩不能別知。于佛名菩薩，于下菩薩名佛。所以者何？是菩薩以大變力，住壽百劫萬劫現作佛化，初生、得道、轉法輪、入無餘滅度。說八法輪，似佛非佛，一切佛等故。威

【現代漢語翻譯】現代漢語譯本『佛子（Buddha's disciples）！以上順應諸法，觀過去一切法為一合相、現在一切法為一合相、未來一切法為一合相，法界因緣寂滅而無二別，所以名為現前地。『佛子（Buddha's disciples）！以無生忍對待諸法，觀非有煩惱也非無煩惱，一生一滅一果，於三界中為最後一身，一入一出，積聚無量功德，常向上地念念寂滅，所以名為遠行地。『佛子（Buddha's disciples）！因此菩薩以無生觀，捨棄三界報的變易果，用入中忍的無相慧。出有入無，化現無常，自己見到己身當得之果、諸佛摩頂說法，身心別行而不可思議，所以名為不動地。『佛子（Buddha's disciples）！再次進入上觀光光佛化無生忍之道，顯現一切佛身，所以名為妙慧地。『佛子（Buddha's disciples）！菩薩此時進入中道第一義諦，以大寂忍下品之行，行佛所行之處、坐于千寶相蓮華之上、接受佛的授記之位、學習佛的教化之功，二習伏斷，大信成就，同於真際、等於法界，二諦一相，具足一切功德而入眾生根，無量瓔珞功德一時等現一切形相，所以名為法雲地。『佛子（Buddha's disciples）！菩薩此時住于大寂門中品忍觀，功行滿足而登上大山臺，進入百千三昧，聚集佛的儀用唯有累果，無常生滅，心心無為，行過十地，解與佛同，坐佛所坐之處。其智見二常無常一切法境，應當知如佛，名為學佛。下地一切菩薩，對此菩薩不能分別認知。于佛名為菩薩，于下菩薩名為佛。為什麼呢？因為此菩薩以大變力，住壽百劫萬劫，顯現作佛的教化，初生、得道、轉法輪、入無餘滅度。說八法輪，似佛非佛，一切佛等故。威

【English Translation】 English version 『Buddha's disciples! In accordance with all Dharmas, contemplate all past Dharmas as a single unified aspect, all present Dharmas as a single unified aspect, and all future Dharmas as a single unified aspect. The Dharma realm's causes and conditions are quiescent and without duality, hence it is called the Present Ground. 『Buddha's disciples! With the patience of non-arising towards all Dharmas, contemplate neither the presence nor absence of afflictions, one birth, one death, one result, the last body in the triple world, one entering, one exiting, accumulating immeasurable merits, constantly towards the higher grounds, with every thought quiescent, hence it is called the Far-Reaching Ground. 『Buddha's disciples! Therefore, Bodhisattvas, with the contemplation of non-arising, abandon the changeable result of the triple world's retribution, and use the wisdom of no-form of entering the middle patience. Emerging from existence and entering non-existence, manifesting impermanence, personally seeing the result to be attained, the Buddhas touching their heads and expounding the Dharma, body and mind acting separately and inconceivably, hence it is called the Immovable Ground. 『Buddha's disciples! Again, entering the path of the light-radiating Buddha's transformation of the patience of non-arising, manifesting all Buddha bodies, hence it is called the Ground of Wonderful Wisdom. 『Buddha's disciples! At this time, Bodhisattvas enter the Middle Way's supreme truth, with the practice of the lower grade of great quiescent patience, walking where the Buddhas walk, sitting upon a lotus flower with a thousand jeweled aspects, receiving the Buddha's prediction of Buddhahood, learning the Buddha's transformative power, the two habits are subdued and severed, great faith is accomplished, being the same as the limit of reality, equal to the Dharma realm, the two truths are of one aspect, possessing all merits and entering the roots of sentient beings, immeasurable jeweled merits simultaneously manifesting all forms, hence it is called the Cloud of Dharma Ground. 『Buddha's disciples! At this time, Bodhisattvas abide in the middle grade of patience and contemplation of the Great Quiescent Gate, their meritorious practices are fulfilled and they ascend the great mountain platform, entering hundreds of thousands of Samadhis, gathering the Buddha's demeanor and using only accumulated results, impermanent arising and ceasing, mind and mind are non-active, practicing beyond the ten grounds, their understanding is the same as the Buddha's, sitting where the Buddha sits. Their wisdom and views, both constant and impermanent, encompass all Dharma realms, and it should be known that they are like the Buddha, which is called learning to be a Buddha. All Bodhisattvas of the lower grounds cannot distinguish this Bodhisattva. To the Buddha, they are called Bodhisattvas, and to the lower Bodhisattvas, they are called Buddhas. Why is this so? Because this Bodhisattva, with great transformative power, dwells for hundreds of thousands of kalpas, manifesting the Buddha's transformations, initial birth, attainment of the Way, turning the Dharma wheel, entering Nirvana without remainder. Expounding the eight Dharma wheels, appearing like a Buddha but not a Buddha, equal to all Buddhas. Majesty

儀進止一切法同，住是百千三昧中，如是佛行，故入金剛三昧，一相無相寂滅無為，故名無垢地。

「佛子！妙觀上忍大寂無相，唯以一切眾生緣生善法，亦自持一切功德，故名佛藏，而寂照一切法，自佛以下一切菩薩照寂。是故佛子！吾昔第四禪中為八億梵天王，說寂照如來無心無色而寂照一切法。佛子！吾今略說義句，為此大眾開善法行。」

菩薩瓔珞本業經佛母品第五

爾時敬首菩薩白佛言：「佛及菩薩，二初照智從何而生？寂照、寂照之義復云何？二諦法性為一為二？為有為無？第一義諦復當云何？」

佛言：「佛子！所謂有諦、無諦、中道第一義諦，是一切諸佛菩薩智母，乃至一切法亦是諸佛菩薩智母。所以者何？諸佛菩薩從法生故。佛子！二諦者，世諦有故不空，無諦空故不有；二諦常爾故不一，聖照空故不二；有佛無佛法界不變故不空，第一無二故不有；無佛有佛法界二相故不一，諸法常清凈故不二；諸佛還為凡夫故不空，無無故不有；空實故不一，本際不生故不二；不壞假名諸法相故不空，諸法即非諸法故不有；法非法故不二，非非法故不一。佛子！二諦義者，不一亦不二、不常亦不斷、不來亦不去、不生亦不滅，而二相即，聖智無二，無二故是諸佛菩薩智母。佛子！十方

【現代漢語翻譯】現代漢語譯本：儀態舉止和一切法相同，安住于百千種三昧之中，這就是佛的行持，因此進入金剛三昧，一相無相，寂滅無為，所以稱為無垢地。『佛子！妙觀上忍達到大寂無相的境界，唯以一切眾生為緣而生起善法，也自己持有一切功德，所以稱為佛藏，能夠寂靜地照見一切法，從佛以下的菩薩只能照見寂靜。因此，佛子！我過去在第四禪中為八億梵天王宣說寂照如來無心無色而寂靜地照見一切法。佛子！我現在簡略地說一些義句，為大眾開啟行持善法之路。』菩薩瓔珞本業經佛母品第五這時，敬首菩薩問佛說：『佛和菩薩的最初照智是從哪裡產生的？寂照和寂照的含義又是什麼？二諦法性是一還是二？是有還是無？第一義諦又應當如何理解？』佛說：『佛子！所謂有諦、無諦、中道第一義諦，是一切諸佛菩薩的智慧之母，乃至一切法也是諸佛菩薩的智慧之母。為什麼這樣說呢？因為諸佛菩薩是從法中產生的。佛子！二諦的含義是，世諦（conventional truth）有，所以不是空；無諦（ultimate truth）空，所以不是有；二諦本來如此，所以不是一；聖智照見空性，所以不是二；有佛無佛，法界（dharma realm）不變，所以不是空；第一義諦沒有二元對立，所以不是有；無佛有佛，法界存在二相，所以不是一；諸法常恒清凈，所以不是二；諸佛仍然為凡夫說法，所以不是空；沒有無，所以不是有；空是真實的，所以不是一；本際（original ground）不生，所以不是二；不壞假名諸法之相，所以不是空；諸法即非諸法，所以不是有；法和非法，所以不是二；非非法，所以不是一。佛子！二諦的含義是，不一也不二，不常也不斷，不來也不去，不生也不滅，而二相是統一的，聖智沒有二元對立，沒有二元對立，所以是諸佛菩薩的智慧之母。佛子！十方』

【English Translation】 English version: His demeanor and all dharmas are the same, abiding in hundreds of thousands of samadhis. This is the conduct of a Buddha, therefore entering the Vajra Samadhi, one aspect without aspect, tranquil and non-active, hence named the Immaculate Ground. 『Buddha-son! Wonderful contemplation, supreme patience, reaching the great tranquility without form, solely using all sentient beings as the condition for generating good dharmas, also upholding all merits oneself, hence named the Buddha-womb, able to serenely illuminate all dharmas. From the Buddhas downwards, all Bodhisattvas can only illuminate tranquility. Therefore, Buddha-son! In the past, in the fourth dhyana, I spoke to eight hundred million Brahma kings about the Thus Come One of serene illumination, without mind or form, yet serenely illuminating all dharmas. Buddha-son! I will now briefly speak some meaningful phrases to open the path of practicing good dharmas for this assembly.』 Bodhisattva Garland Sutra, Chapter Five on the Buddha-Mother At that time, Reverent Head Bodhisattva said to the Buddha: 『From where do the initial illuminating wisdoms of the Buddhas and Bodhisattvas arise? What is the meaning of serene illumination and serene illumination? Is the dharma-nature of the two truths one or two? Is it existent or non-existent? How should the ultimate truth be understood?』 The Buddha said: 『Buddha-son! The so-called truth of existence, truth of non-existence, and the ultimate truth of the Middle Way are the wisdom-mother of all Buddhas and Bodhisattvas, and even all dharmas are the wisdom-mother of all Buddhas and Bodhisattvas. Why is this so? Because all Buddhas and Bodhisattvas arise from the Dharma. Buddha-son! The meaning of the two truths is that the conventional truth exists, therefore it is not empty; the ultimate truth is empty, therefore it is not existent; the two truths are always like this, therefore they are not one; the wisdom of the sages illuminates emptiness, therefore they are not two; whether there are Buddhas or not, the dharma realm does not change, therefore it is not empty; the ultimate truth has no duality, therefore it is not existent; whether there are Buddhas or not, the dharma realm has two aspects, therefore it is not one; all dharmas are always pure, therefore they are not two; the Buddhas still speak for ordinary beings, therefore it is not empty; there is no non-existence, therefore it is not existent; emptiness is real, therefore it is not one; the original ground does not arise, therefore it is not two; it does not destroy the appearance of provisional names of all dharmas, therefore it is not empty; dharmas are not dharmas, therefore it is not existent; dharma and non-dharma, therefore it is not two; non-non-dharma, therefore it is not one. Buddha-son! The meaning of the two truths is that they are neither one nor two, neither constant nor discontinuous, neither coming nor going, neither arising nor ceasing, and the two aspects are unified. The wisdom of the sages has no duality, and because there is no duality, it is the wisdom-mother of all Buddhas and Bodhisattvas. Buddha-son! The ten directions』

無極剎土諸佛，皆亦如是說。吾今為是大眾略說明月瓔珞經中二諦要義。」

爾時敬首菩薩白佛言：「諸佛菩薩大方便平等慧照諸法界，為頓等覺、為漸漸？云何無明藏？與心為一為異？劫量久近復當云何？」

佛言：「佛子！汝於過去七佛法中一一已問，非為不知。直為此大眾十四億人，於此法中便欲令得決了故問。佛子！吾今為十四億大眾，以金剛口說決定了義。佛子！我昔會有一億八千無垢大士，即坐達法性原，頓覺無二一切法一合相。從法會出，各各坐十方界，說菩薩瓔珞大藏。時坐大眾見一億八千世尊，名頓覺如來，各坐百寶師子吼座。時無量大眾亦坐一處，聽等覺如來說瓔珞法藏。是故無漸覺世尊，唯有頓覺如來。三世諸佛所說無異，今我亦然。

「佛子。汝先言無明、心一者，是事不然。若解與無明諸見一相者，應無縛解、凡佛非二。所以者何？煩惱同一體相故。何以故？而共一心生滅一時，不別不異故。佛子！若縛解一相者，四大可為一、六味應不異，而大異而味異故，縛解亦如是。佛子！一切菩薩為凡夫時具足一切結，而斷時粗分先去、細分后除。若一心煩惱一者，不應明闇有二。佛子！復以近況遠。凡夫善心中尚無不善，何況無相心中而有無明？佛子！而言善惡一心者，是洴

【現代漢語翻譯】現代漢語譯本：無極剎土（沒有邊際的佛國凈土）的諸佛，都是這樣說的。我現在為在座的大眾簡略地說明《明月瓔珞經》中二諦（真諦和俗諦）的要義。」

這時，敬首菩薩問佛說：「諸佛菩薩以大方便平等智慧照耀諸法界（一切事物存在的領域），是頓等覺（立即覺悟）還是漸漸覺（逐漸覺悟）？什麼是無明藏（無知的儲藏）？它與心是一體還是相異？劫量（極長的時間單位）的長短又是怎樣的？」

佛說：「佛子！你過去在七佛（過去七位佛）的教法中已經一一問過這些問題，不是不知道。只是爲了讓在座的十四億人，能夠在此法中得到明確的瞭解才問。佛子！我現在為這十四億大眾，以金剛口（佛的教誨）說決定了義（最終的意義）。佛子！我過去曾有一億八千位無垢大士（沒有污染的菩薩），他們安坐于達法性原（證悟法性本源），頓然覺悟到無二（沒有分別）的一切法一合相（統一的整體）。從法會出來后，各自坐在十方世界，宣說菩薩瓔珞大藏（菩薩修行的重要教義）。當時在座的大眾見到一億八千位世尊，名為頓覺如來（立即覺悟的佛），各自坐在百寶師子吼座（裝飾華麗的法座）上。當時無量的大眾也坐在一處，聽等覺如來（與佛同等覺悟的佛）宣說瓔珞法藏。因此沒有漸覺世尊（逐漸覺悟的佛），只有頓覺如來。三世（過去、現在、未來）諸佛所說的教法沒有差異，現在我也是這樣。

佛子。你先前說無明和心是一體的，這是不對的。如果解脫與無明等各種見解是一個相狀，那麼就不應該有束縛和解脫的區別，凡夫和佛也不應該有差別。為什麼呢？因為煩惱是同一個體相。為什麼呢？因為它們與心共同生滅，同時存在，沒有區別也沒有差異。佛子！如果束縛和解脫是一個相狀，那麼四大（地、水、火、風）就可以成為一體，六味（酸、甜、苦、辣、咸、淡）就不應該有差異，但是四大有很大的差異，六味也有差異，所以束縛和解脫也是這樣。佛子！一切菩薩在還是凡夫的時候，具足一切煩惱，但是在斷除煩惱的時候，粗大的部分先去除，細微的部分後去除。如果心和煩惱是一體的，就不應該有光明和黑暗的兩種狀態。佛子！再用近處的情況來比喻遠處的情況。凡夫的善心中尚且沒有不善，何況在無相心中會有無明呢？佛子！說善和惡是一心的，這是洴

【English Translation】 English version: All the Buddhas in the boundless Buddha-lands speak in the same way. Now, for this assembly, I will briefly explain the essential meaning of the Two Truths (conventional truth and ultimate truth) in the 'Moon Necklace Sutra'."

At that time, Bodhisattva Jing Shou (Reverent Head) said to the Buddha: 'The Buddhas and Bodhisattvas illuminate all realms of existence with great expedient and equal wisdom. Is it sudden enlightenment or gradual enlightenment? What is the storehouse of ignorance (Avidya)? Is it one with the mind or different? How long is a kalpa (an extremely long period of time)?'

The Buddha said: 'Son of Buddha! You have already asked about each of the teachings of the Seven Buddhas (the seven Buddhas of the past) in the past, it is not that you do not know. It is only for the sake of this assembly of fourteen hundred million people, that they may gain a clear understanding of this Dharma (teachings). Son of Buddha! Now, for this assembly of fourteen hundred million, I will speak with a vajra mouth (the Buddha's teachings) the definitive meaning (the ultimate meaning). Son of Buddha! In the past, I had an assembly of one hundred and eighty million immaculate great beings (Bodhisattvas), who sat and reached the origin of Dharma-nature (the fundamental nature of reality), and suddenly awakened to the non-duality (without separation) of all dharmas as a unified whole. After leaving the Dharma assembly, they each sat in the ten directions, expounding the great treasury of the Bodhisattva Necklace (important teachings for Bodhisattva practice). At that time, the assembly saw one hundred and eighty million World Honored Ones, named Suddenly Enlightened Tathagatas (Buddhas who attained enlightenment instantly), each sitting on a hundred-jeweled lion throne (ornately decorated Dharma seat). At that time, countless beings also sat in one place, listening to the Equally Enlightened Tathagatas (Buddhas with equal enlightenment) expounding the Necklace Dharma treasury. Therefore, there are no Gradually Enlightened World Honored Ones, only Suddenly Enlightened Tathagatas. The teachings spoken by the Buddhas of the three times (past, present, and future) are not different, and so it is with me now.

Son of Buddha, your earlier statement that ignorance and mind are one is not correct. If liberation and ignorance, along with various views, were of the same nature, then there should be no distinction between bondage and liberation, and no difference between ordinary beings and Buddhas. Why? Because afflictions are of the same nature. Why? Because they arise and cease together with the mind, simultaneously, without distinction or difference. Son of Buddha! If bondage and liberation were of the same nature, then the four elements (earth, water, fire, and wind) could be one, and the six flavors (sour, sweet, bitter, spicy, salty, and bland) should not be different, but the four elements are greatly different, and the six flavors are different, so bondage and liberation are also like that. Son of Buddha! All Bodhisattvas, when they are ordinary beings, are complete with all defilements, but when they are eliminated, the coarse parts go first, and the subtle parts are removed later. If mind and afflictions were one, there should not be two states of light and darkness. Son of Buddha! Again, use a near situation to illustrate a distant situation. In the good mind of an ordinary person, there is not even unwholesomeness, how much less would there be ignorance in a non-conceptual mind? Son of Buddha! To say that good and evil are of one mind is a '

沙王國中外道安陀師偈，明闇一相、善惡一心。

「佛子！我法正義而可得言善惡同一行者，有縛有解、有凡有佛。相續百劫同一行者，而不得善惡同一心。古佛常說，無相智火滅無明闇，而善惡二別。而言同一果者，亦無是處。一切善受佛果，無明受有為生滅之果。是故善果從善因生，是故惡果從惡因生，故名善不受生滅之果，唯受常佛之果。佛子！若凡夫聖人一切善，皆名無漏不受漏果。而言受漏果者，佛化眾生行善背惡故，緣因而發有為果報，非為無漏。因者無明，業受果故，是名三受三苦：苦苦、行苦、壞苦。苦受、樂受、舍受，二受善緣因果，苦受惡因果，一切皆苦無明為本。

「佛子。汝先言一切菩薩行道劫數久近者，譬如一里二里乃至十里石，方廣亦然，以天衣重三銖，人中日月歲數三年一拂，此石乃盡，名一小劫。若一里二里乃至四十里，亦名小劫。又八十里石方廣亦然，以梵天衣重三銖，即梵天中百寶光明珠為日月歲數，三年一拂此石乃盡，名為中劫。又八百里石方廣亦然，以凈居天衣重三銖，即凈居天千寶光明鏡為日月歲數，三年一拂此石乃盡，故名一大阿僧祇劫。佛子！劫數者，所謂一里二里乃至十里石盡，名一里劫二里劫。五十里石盡，名五十里劫，百里石盡名百里劫，千里石

【現代漢語翻譯】現代漢語譯本沙王國中外道安陀師的偈語說，明與暗是同一相，善與惡是同一心。

『佛子！如果說我的佛法正義可以得出善與惡是同一行為的結論，那麼就會有束縛和解脫，有凡人和佛陀。如果說經歷百劫都是同一行為，卻不能得出善與惡是同一心的結論。過去的佛陀常說，無相智慧之火可以熄滅無明之暗，從而區分善與惡。如果說它們會產生相同的結果，那也是不可能的。一切善行都會得到佛果，而無明則會得到有為生滅之果。因此，善果從善因產生，惡果從惡因產生，所以說善不會承受生滅之果，只會承受常佛之果。佛子！如果凡夫和聖人的一切善行都被稱為無漏，不會承受有漏之果。如果說會承受有漏之果，那是因為佛陀教化眾生行善避惡，通過因緣而引發有為的果報，而不是無漏。因就是無明，因為業而承受果報，所以稱為三受三苦：苦苦、行苦、壞苦。苦受、樂受、舍受，樂受和舍受是善緣的因果，苦受是惡因的果報，一切皆以苦和無明為根本。』

『佛子。你先前問一切菩薩修行的時間長短，我來打個比方，比如有一里、二里乃至十里的石頭，四方廣闊也是如此，用天衣重三銖，以人間的日月歲數三年拂拭一次，這石頭最終耗盡，稱為一小劫。如果是一里、二里乃至四十里，也稱為小劫。又有八十里的石頭，四方廣闊也是如此，用梵天之衣重三銖，以梵天中百寶光明珠為日月歲數，三年拂拭一次，這石頭最終耗盡，稱為中劫。又有八百里的石頭，四方廣闊也是如此，用凈居天之衣重三銖，以凈居天千寶光明鏡為日月歲數，三年拂拭一次，這石頭最終耗盡，所以稱為一大阿僧祇劫。佛子！劫數，就是說一里、二里乃至十里的石頭耗盡，稱為一里劫、二里劫。五十里的石頭耗盡，稱為五十里劫，百里的石頭耗盡稱為百里劫，千里的石頭』

【English Translation】 English version The heretical Andha teacher in the Shā (Sand) Kingdom said in a verse: Light and darkness are of one aspect, good and evil are of one mind.

『Buddha-son! If it can be said according to the righteous meaning of my Dharma that good and evil are the same practice, then there would be bondage and liberation, ordinary beings and Buddhas. If continuing for hundreds of kalpas is the same practice, then it cannot be concluded that good and evil are of the same mind. The ancient Buddhas often said that the fire of non-dual wisdom extinguishes the darkness of ignorance, thus distinguishing between good and evil. To say that they produce the same result is also impossible. All good deeds receive the fruit of Buddhahood, while ignorance receives the fruit of conditioned birth and death. Therefore, good fruit arises from good causes, and evil fruit arises from evil causes, so it is said that good does not receive the fruit of birth and death, but only receives the fruit of the eternal Buddha. Buddha-son! If all the good deeds of ordinary beings and sages are called non-leaking, not receiving the fruit of leakage. If it is said that they receive the fruit of leakage, it is because the Buddha teaches sentient beings to do good and avoid evil, thus causing conditioned karmic retribution through causes and conditions, not because it is non-leaking. The cause is ignorance, because of karma receiving the fruit, so it is called the three sufferings of the three sensations: the suffering of suffering, the suffering of change, and the suffering of cessation. Painful sensation, pleasant sensation, and neutral sensation; pleasant and neutral sensations are the cause and effect of good conditions, painful sensation is the cause and effect of evil, all are rooted in suffering and ignorance.』

『Buddha-son, you asked earlier about the length of time for all Bodhisattvas to practice the Way. Let me give an analogy. Suppose there is a stone one li (Chinese mile), two li, or even ten li in size, and its breadth is the same. Using a heavenly garment weighing three zhu (ancient Chinese weight unit), and wiping it once every three years according to the human calendar, this stone will eventually be exhausted, which is called one small kalpa. If it is one li, two li, or even forty li, it is also called a small kalpa. Also, there is a stone eighty li in size, and its breadth is the same. Using a Brahma heaven garment weighing three zhu, and using the hundred-jeweled luminous pearl in the Brahma heaven as the calendar, wiping it once every three years, this stone will eventually be exhausted, which is called a middle kalpa. Also, there is a stone eight hundred li in size, and its breadth is the same. Using a Pure Abode heaven garment weighing three zhu, and using the thousand-jeweled luminous mirror in the Pure Abode heaven as the calendar, wiping it once every three years, this stone will eventually be exhausted, so it is called a great asamkhya kalpa. Buddha-son! A kalpa is when a stone of one li, two li, or even ten li is exhausted, it is called a one-li kalpa, a two-li kalpa. When a stone of fifty li is exhausted, it is called a fifty-li kalpa. When a stone of one hundred li is exhausted, it is called a one hundred-li kalpa. A stone of one thousand li』

盡名為千里劫，萬里石盡名為萬里劫。佛子！一切賢聖入是數量，修一切法門，時節久近得佛果，其數百劫乃得等覺。若一切眾生入是數者得佛不久，若不入者不名菩薩。

「佛子！法門者，所謂十信心，是一切行本。是故十信心中，一信心有十品信心，為百法明門。復從是百法明心中，一心有百心故，為千法明門。復從千法明心中一心有千心，為萬法明門。如是增進至無量明，轉勝進上上法故，為明明法門。百萬阿僧祇功德，一切行盡入此明門。」

菩薩瓔珞本業經因果品第六

敬首菩薩白佛言：「賢聖正法已說具足。因果二相復當云何？」

佛言：「佛子！三世諸佛所行之因，所謂十般若波羅蜜是百萬阿僧祇功德本，佛及菩薩亦攝在中。是故十法為金剛智慧海藏，出一切光明功德之行。

「佛子！十般若波羅蜜者，從行施有三緣：一財、二法、三施眾生無畏。戒有三緣：一自性戒、二受善法戒、三利益眾生戒。忍有三緣：一忍苦行、二忍外惡、三第一義諦忍。精進有三緣：一起大誓之心、二方便進趣、三勤化眾生。禪有三緣：一定亂相不起、二定生一切功德、三定利眾生。慧有三緣：一照有諦、二無諦、三中道第一義諦。愿有三緣：一自行愿、二神通愿、三外化愿。方便有三緣：

【現代漢語翻譯】現代漢語譯本盡名為千里劫，萬里石盡名為萬里劫。佛子！（buddhaputra，佛陀之子）一切賢聖進入這個數量，修習一切法門，時間長短不一才能證得佛果，其中有些需要數百劫才能證得等覺（sameness of enlightenment）。如果一切眾生進入這個數量，那麼成佛的時間就不遠了，如果不進入這個數量，就不能稱為菩薩（bodhisattva）。『佛子！法門，指的是十信心，這是一切修行的根本。因此，在十信心之中，一個信心有十品信心，構成了百法明門。再從這百法明心中，因為一個心有百心，構成了千法明門。再從千法明心中，一個心有千心，構成了萬法明門。這樣不斷增進，達到無量明，轉化成更殊勝的進上之法，所以稱為明明法門。百萬阿僧祇（asaṃkhya，無數）功德，一切修行都歸入這個明門。』菩薩瓔珞本業經因果品第六敬首菩薩向佛稟告說：『賢聖正法已經說得非常完備。因果二相又應當如何理解呢？』佛說：『佛子！三世諸佛所修行的因，就是十般若波羅蜜（ten pāramitās，十種智慧到彼岸的方法），這是百萬阿僧祇功德的根本，佛和菩薩也包含在其中。因此，這十法是金剛智慧海藏，產生一切光明功德的修行。『佛子！十般若波羅蜜，從行佈施有三種因緣：一是財施，二是法施，三是施予眾生無畏。持戒有三種因緣：一是自性戒，二是受持善法戒，三是利益眾生戒。忍辱有三種因緣：一是忍受苦行，二是忍受外來的惡事，三是忍受第一義諦（paramārtha-satya，最高真理）的考驗。精進有三種因緣：一是發起宏大的誓願之心，二是方便地進取，三是勤奮地教化眾生。禪定有三種因緣：一是禪定中不起散亂之相，二是禪定能生出一切功德，三是禪定能利益眾生。智慧有三種因緣：一是照見有諦，二是照見無諦，三是照見中道第一義諦。愿有三種因緣：一是自行愿，二是神通愿，三是外化愿。方便有三種因緣：

【English Translation】 English version It is entirely named the 'kalpa of a thousand miles'; when a stone of ten thousand miles is exhausted, it is entirely named the 'kalpa of ten thousand miles'. Buddhaputras! (buddhaputra, sons of the Buddha) When all the wise and holy ones enter this number, and cultivate all Dharma-gates, the time it takes to attain Buddhahood varies; some take hundreds of kalpas to attain perfect enlightenment (sameness of enlightenment). If all sentient beings enter this number, then attaining Buddhahood will not be far off; if they do not enter this number, they cannot be called Bodhisattvas (bodhisattva). 『Buddhaputras! Dharma-gates refer to the ten faiths, which are the root of all practices. Therefore, within the ten faiths, one faith has ten qualities of faith, forming the 'gate of a hundred illuminations of Dharma'. Furthermore, from these hundred illuminations of Dharma minds, because one mind has a hundred minds, it forms the 'gate of a thousand illuminations of Dharma'. Furthermore, from the thousand illuminations of Dharma minds, one mind has a thousand minds, forming the 'gate of ten thousand illuminations of Dharma'. Thus, progressing to immeasurable illumination, transforming into even more supreme and advancing Dharmas, it is called the 'gate of illuminating illumination of Dharma'. Millions of asaṃkhya (asaṃkhya, countless) merits, all practices enter this gate of illumination.』 Bodhisattva's Garland Sutra, Chapter Six on Cause and Effect Respectful Head Bodhisattva said to the Buddha: 『The virtuous and holy Dharma has been spoken completely. How should the two aspects of cause and effect be understood?』 The Buddha said: 『Buddhaputras! The causes practiced by the Buddhas of the three times are the ten pāramitās (ten pāramitās, ten perfections), which are the root of millions of asaṃkhya merits; the Buddhas and Bodhisattvas are also included within them. Therefore, these ten Dharmas are the Vajra Wisdom Sea Treasury, producing all luminous and meritorious practices. 『Buddhaputras! The ten pāramitās, from the practice of giving, have three conditions: first, giving wealth; second, giving Dharma; third, giving fearlessness to sentient beings. Keeping precepts has three conditions: first, the precept of self-nature; second, the precept of upholding good Dharmas; third, the precept of benefiting sentient beings. Patience has three conditions: first, enduring ascetic practices; second, enduring external evils; third, enduring the ultimate truth (paramārtha-satya, highest truth). Diligence has three conditions: first, arousing the mind of great vows; second, advancing skillfully; third, diligently transforming sentient beings. Dhyana has three conditions: first, the absence of scattered thoughts in dhyana; second, dhyana generates all merits; third, dhyana benefits sentient beings. Wisdom has three conditions: first, illuminating the truth of existence; second, illuminating the truth of non-existence; third, illuminating the Middle Way ultimate truth. Vows have three conditions: first, self-practice vows; second, supernatural power vows; third, external transformation vows. Expedient means have three conditions:

一進趣向果、二巧會有無、三一切法不捨不受。通力有三緣：一報通、二修定通、三變化通。無垢慧有三緣：一無相智、二一切種智、三變化智。佛子！從十智生一切功德行。七財：信、施、戒、聞、慧、慚、愧，資用成佛故說財。四攝：利益、濡語、施法、同事。法辯、義辯、語辯、樂說辯，於此四辯法中無障無礙，故名無礙。從無礙智生智名依，故依了經不依不了經、依法不須人、依義不須語、依智不須識。從智生十力、四無畏、六通三明百萬億阿僧祇功德。次第生智，能緣八世諦一切法，四諦、二諦、十二緣。諸法緣成，假法無我，有法相待，一切相虛，相續名一，空不可得，因生集起。即法非緣，實實集有，名產生法。法假造法，受名起用，名聚法。是故八有為法，一切法本，智所照處。復從是智，能除五蓋：貪、瞋、睡、掉、疑。四食：觸、識、思、段食。四生：卵生、胎生、濕生、化生。十惡五逆、八倒三障、八難十三煩惱、六道三界、六十二見、四流四縛四取、九煩惱七識住四結，一切所除皆名不善。佛子！十智境所除一切功德，皆名佛因，汝應受應行。

「佛子！汝先言果者，是五賢菩薩修諸道法，證一大果為法性體。其體者，非有非無、非大非小、非身非心、非相非三世、非天非人非名字、

【現代漢語翻譯】現代漢語譯本一、趨向果位的進路；二、巧妙地理解有和無；三、對一切法既不執著也不排斥。神通力有三種因緣：一、報得的神通；二、通過修習禪定獲得的神通；三、變化的神通。無垢的智慧有三種因緣：一、無相的智慧；二、對一切事物本質的智慧；三、變化的智慧。佛子！從十種智慧產生一切功德和修行。七種財富：信、施、戒、聞、慧、慚、愧，因為這些能資助成就佛果，所以稱為財富。四攝法：佈施利益、溫和的言語、施予佛法、與人同事。法辯才、義辯才、語辯才、樂說辯才，在這四種辯才中沒有障礙，沒有阻礙，所以稱為無礙。從無礙的智慧產生智慧之名，因此要依止了義的經典，不依止不了義的經典；依止佛法，不依止個人；依止義理，不依止言語；依止智慧，不依止意識。從智慧產生十力、四無畏、六神通、三明以及百萬億阿僧祇的功德。次第產生智慧，能夠認知過去、現在、未來三世的真諦和一切法，包括四諦、二諦、十二因緣。諸法由因緣和合而成，是虛假的，沒有自我的實體；有為法相互依存；一切現象都是虛幻的；相續不斷的事物被命名為『一』；空性是不可得的；因緣生起，聚集在一起。不是由因緣所生的法，是真實存在的，聚集在一起，被命名為產生法。法假借造作，接受名稱，產生作用，被命名為聚法。因此，這八種有為法是一切法的根本，是智慧所照耀的地方。又從這種智慧，能夠去除五蓋：貪慾、嗔恚、睡眠、掉舉、疑惑。四種食：觸食、識食、思食、段食。四種生：卵生、胎生、濕生、化生。十惡、五逆、八倒、三障、八難、十三種煩惱、六道、三界、六十二見、四流、四縛、四取、九種煩惱、七識住、四種結，一切所去除的都稱為不善。佛子！十智所照耀的境界，所去除的一切，以及一切功德，都稱為成佛的因，你應該接受並奉行。

『佛子！你先前所說的果，是指五賢菩薩修習各種道法，證得一大果，作為法性的本體。這個本體，非有非無、非大非小、非身非心、非相非三世、非天非人、沒有名字、』

【English Translation】 English version First, the path to the fruit of attainment; second, skillfully understanding existence and non-existence; third, neither clinging to nor rejecting all dharmas. Supernatural powers (Abhijna) have three causes: first, powers attained through retribution (報通, bao tong); second, powers attained through the practice of meditation (修定通, xiu ding tong); third, powers of transformation (變化通, bian hua tong). Immaculate wisdom has three causes: first, wisdom of non-form (無相智, wu xiang zhi); second, wisdom of all kinds (一切種智, yi qie zhong zhi); third, wisdom of transformation (變化智, bian hua zhi). Disciple of the Buddha! From the ten wisdoms arise all merits and practices. The seven treasures: faith, giving, discipline, learning, wisdom, shame, and remorse, are called treasures because they aid in the attainment of Buddhahood. The four means of conversion (四攝, si she): giving benefit, kind speech, giving the Dharma, and acting in concert. Eloquence in Dharma, eloquence in meaning, eloquence in language, and eloquence in joyful speech; in these four kinds of eloquence, there is no obstruction, no hindrance, therefore it is called unobstructed (無礙, wu ai). From unobstructed wisdom arises the name of wisdom, therefore rely on the definitive sutras, not on the provisional sutras; rely on the Dharma, not on persons; rely on meaning, not on words; rely on wisdom, not on consciousness. From wisdom arise the ten powers (十力, shi li), the four fearlessnesses (四無畏, si wu wei), the six supernatural powers (六通, liu tong), the three kinds of knowledge (三明, san ming), and millions of billions of asamkhyas of merits. Wisdom arises sequentially, able to perceive the truths of the past, present, and future and all dharmas, including the Four Noble Truths, the Two Truths, and the Twelve Links of Dependent Origination. All dharmas are formed by causes and conditions, are illusory, and have no self-entity; conditioned dharmas are interdependent; all phenomena are illusory; continuous phenomena are named 'one'; emptiness is unattainable; causes and conditions arise and gather together. Dharmas not born from causes and conditions are truly existent, gathered together, and named generated dharmas. Dharmas borrow fabrication, receive names, and produce functions, and are named gathered dharmas. Therefore, these eight conditioned dharmas are the root of all dharmas, the place illuminated by wisdom. Furthermore, from this wisdom, one can remove the five coverings (五蓋, wu gai): greed, hatred, sleepiness, restlessness, and doubt. The four kinds of food (四食, si shi): contact, consciousness, thought, and physical food. The four kinds of birth (四生, si sheng): oviparous, viviparous, moisture-born, and metamorphic. The ten evils, the five rebellious acts, the eight inversions, the three obstacles, the eight difficulties, the thirteen afflictions, the six realms, the three realms, the sixty-two views, the four floods, the four bonds, the four attachments, the nine afflictions, the seven abodes of consciousness, the four fetters; all that is removed is called unwholesome. Disciple of the Buddha! All that is illuminated by the realm of the ten wisdoms, all that is removed, and all merits, are called the cause of Buddhahood, you should accept and practice it.

'Disciple of the Buddha! What you said earlier about the fruit refers to the Five Worthy Bodhisattvas who cultivate various paths and attain a great fruit, taking it as the essence of Dharma-nature. This essence is neither existent nor non-existent, neither large nor small, neither body nor mind, neither form nor the three times, neither deva nor human, without a name,'

非常樂我凈、非六道非六識入、非數量法過一切法相、非福田非鬼神、非動靜非生滅、非第一非五色、非六大非土田、非法界非三界、非縛解、非明闇、非得法，寂然無為一切法外，心行處滅其處難量，就有諦中修劫量行而有果報。

「佛子！有二法身：一果極法身、二應化法身。其應化法身如影隨形，以果身常故應身亦常。佛子！古昔諸佛二身道同。佛子！一切菩薩二身俱是無常身。佛子！一切凡夫亦有二身：一報身、二方便身。報身不共有，方便身共一切眾生有。佛子！一切菩薩一切眾生皆有二身，一切諸如來常作如是說，故名決定了義。佛子！佛義功德身者，諸佛道同果法不異，所謂十號：一如來、二應供、三正遍知、四明行足、五善逝、六世間解、七無上士、八調御丈夫、九天人師、十佛陀。具向十德故，為一切眾生所供養。複次十八不共法，所謂：身無失、念無失、口無失、無異想、無不定心、無不知已舍、心念無減、欲無減、精進無減、智慧無減、解脫無減、解脫知見無減、身業隨智慧行、口業隨智慧行、意業隨智慧行、智知過去未來現在無礙無障。復有十力：是處非處力、業力、定力、根力、欲力、性力、果力、天眼力、宿命力、結盡力。慈悲喜捨，我是一切智人，我漏已盡無漏，出煩惱道煩惱

【現代漢語翻譯】現代漢語譯本：非常樂我凈（永恒的喜悅、真我、純凈），既不屬於六道輪迴，也不屬於六識的範疇，超越了數量的概念，超越了一切法的表象，既不是積累福報的田地，也不是鬼神，既不是運動也不是靜止，既不是產生也不是消滅，既不是第一位的，也不是五種顏色，既不是六大元素，也不是土地田地，既不是法界，也不是三界，既不是束縛也不是解脫，既不是光明也不是黑暗，也不是獲得某種法，寂靜無為，超越一切法之外，心識的活動停止之處難以衡量，即使在真諦中修行無數劫，也會有相應的果報。

『佛子！存在兩種法身：一是果極法身，二是應化法身。應化法身就像影子跟隨形體一樣，因為果身是永恒的，所以應身也是永恒的。佛子！過去諸佛的兩種法身所遵循的道路是相同的。佛子！一切菩薩的兩種法身都是無常的。佛子！一切凡夫也有兩種身：一是報身，二是方便身。報身是不與他人共有的，方便身是與一切眾生共有的。佛子！一切菩薩和一切眾生都有兩種身，一切諸如來經常這樣說，所以這被稱為決定了義。佛子！佛的功德身，諸佛所遵循的道路相同，所證得的果法沒有差異，也就是所謂的十號：一如來（Tathagata），二應供（Arhat），三正遍知（Samyaksambuddha），四明行足（Vidyacharana-sampanna），五善逝（Sugata），六世間解（Lokavid），七無上士（Anuttara-purusa-damya-sarathi），八調御丈夫（Shasta deva-manushyanam），九天人師（Teacher of gods and men），十佛陀（Buddha）。因為具備這十種功德，所以被一切眾生所供養。此外，還有十八不共法，也就是：身無失、念無失、口無失、無異想、無不定心、無不知已舍、心念無減、欲無減、精進無減、智慧無減、解脫無減、解脫知見無減、身業隨智慧行、口業隨智慧行、意業隨智慧行、智慧能夠無礙無障地瞭解過去、未來和現在。還有十力：是處非處力、業力、定力、根力、欲力、性力、果力、天眼力、宿命力、結盡力。慈悲喜捨，我是一切智人，我的煩惱已經斷盡，沒有煩惱，脫離了煩惱的道路。』

【English Translation】 English version: 'Utter joy, true self, purity; neither belonging to the six realms nor the six consciousnesses; transcending the concept of quantity, surpassing all phenomena; neither a field for accumulating merit nor ghosts and spirits; neither movement nor stillness, neither arising nor ceasing; neither the first nor the five colors; neither the six great elements nor land and fields; neither the Dharmadhatu nor the three realms; neither bondage nor liberation; neither light nor darkness; nor the attainment of any Dharma, serene and inactive, beyond all phenomena, the place where the activity of the mind ceases is immeasurable, even if one cultivates for countless kalpas in the realm of truth, there will be corresponding karmic rewards.'

'Buddha-child! There are two Dharmakayas (Dharma body): the Fruition Dharmakaya and the Manifestation Dharmakaya. The Manifestation Dharmakaya is like a shadow following a form, because the Fruition Body is eternal, so the Manifestation Body is also eternal. Buddha-child! The paths of the two bodies of the Buddhas of the past are the same. Buddha-child! The two bodies of all Bodhisattvas are impermanent. Buddha-child! All ordinary beings also have two bodies: the Retribution Body and the Expedient Body. The Retribution Body is not shared, the Expedient Body is shared by all beings. Buddha-child! All Bodhisattvas and all beings have two bodies, all Tathagatas (Thus Come Ones) constantly say this, therefore it is called the definitive meaning. Buddha-child! The meritorious body of the Buddha, the paths followed by the Buddhas are the same, and the Fruition Dharma attained is not different, which are the so-called Ten Titles: 1. Tathagata (He who has thus come), 2. Arhat (Worthy One), 3. Samyaksambuddha (Perfectly Enlightened One), 4. Vidyacharana-sampanna (Perfect in Knowledge and Conduct), 5. Sugata (Well-Gone), 6. Lokavid (Knower of the World), 7. Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), 8. Shasta deva-manushyanam (Teacher of Gods and Men), 9. Teacher of gods and men, 10. Buddha (Enlightened One). Because he possesses these ten virtues, he is worshiped by all beings. Furthermore, there are the Eighteen Unshared Dharmas, which are: no fault in body, no fault in mind, no fault in speech, no different thoughts, no unfixed mind, no unknowing abandonment, no decrease in mindfulness, no decrease in desire, no decrease in diligence, no decrease in wisdom, no decrease in liberation, no decrease in the knowledge and vision of liberation, bodily actions follow wisdom, verbal actions follow wisdom, mental actions follow wisdom, wisdom knows the past, future, and present without obstruction. There are also the Ten Powers: the power of knowing what is possible and impossible, the power of karma, the power of concentration, the power of faculties, the power of desire, the power of nature, the power of fruition, the power of the heavenly eye, the power of knowing past lives, the power of the exhaustion of defilements. Loving-kindness, compassion, joy, and equanimity, I am the all-knowing one, my defilements are exhausted, there are no defilements, I have left the path of defilements.'

障道，天身天眼、天耳、漏盡、宿命、他心。五眼、五分法身。無罪三業：佛寶、法、僧，滅諦解脫靈智一乘，金剛寶藏法身藏、自性清妙藏。三達、三無為、三明。一諦一道，獨法大樂無為。佛子！一切聖果無量功德藏中，不可說不可說果，是果一道。佛子！果體圓滿，無德不備、理無不周，居中道第一義諦清凈國土，無極、無名、無相，非一切法可得。非有體、非無體，其一照相、一合相、一體相、一覺相，凈明無二。佛子！是果獨法圓滿常住。一果體相有無量義，義有無量德，德有無量名。義果者，所謂滅諦常樂我凈、十八不共一切功德，皆名義果，故名果果。佛子！義德名是三，皆教化故，有如是三句之義。若賢人一切眾生有解是三句者，是人已為三世諸佛受佛職位。佛子！其果不可說不可知，而就名相法中說名相法，是故一果名體，義名果果。是義果者，出圓果故，名果果。佛子！吾說此因果，百千劫說不可盡。汝諸大眾，善自受持。」

菩薩瓔珞本業經大眾受學品第七

爾時敬首菩薩敬禮于諸佛，奉承大眾教，略問于要義七會之所說，信順三寶藏，為法法不絕、不為世名利，愿令法久住，白佛言：「世尊！佛上已說若因若果若賢若聖一切功德藏。今此大眾有十四那由他人，誰能不起此坐受學

【現代漢語翻譯】現代漢語譯本障礙正道的事物，如天身（deva body，天人的身體）、天眼（deva eye，天人的眼睛）、天耳（deva ear，天人的耳朵）、漏盡（freedom from outflows，斷絕煩惱）、宿命（knowledge of past lives，知曉過去生命的能力）、他心（telepathy，瞭解他人想法的能力）。五眼（five eyes，五種智慧之眼）、五分法身（five aggregates of the Dharma body，構成法身的五個部分）。無罪的三業（three karmas without fault，身、口、意三種行為都沒有罪過）：佛寶（Buddha Jewel，佛陀的珍寶）、法（Dharma，佛法）、僧（Sangha，僧團），滅諦（Nirvana, the truth of cessation，寂滅的真諦）解脫（liberation，從輪迴中解脫）靈智（spiritual wisdom，精神上的智慧）一乘（one vehicle，唯一的成佛之道），金剛寶藏法身藏（Vajra treasure Dharma body store，如金剛般堅固的法身寶藏）、自性清妙藏（pure and wonderful store of self-nature，自性清凈微妙的寶藏）。三達（three kinds of penetration，三種通達）、三無為（three unconditioned dharmas，三種無為法）、三明（three kinds of knowledge，三種明）。一諦（one truth，唯一的真理）一道（one path，唯一的道路），獨法（unique Dharma，獨特的佛法）大樂（great bliss，極大的快樂）無為（unconditioned，不造作）。佛子！一切聖果（holy fruit，聖人的果位）無量功德藏中，不可說不可說果，是果一道。佛子！果體圓滿，無德不備、理無不周，居中道第一義諦（ultimate truth of the Middle Way，中道的第一義諦）清凈國土，無極、無名、無相，非一切法可得。非有體、非無體，其一照相、一合相、一體相、一覺相，凈明無二。佛子！是果獨法圓滿常住。一果體相有無量義，義有無量德，德有無量名。義果者，所謂滅諦常樂我凈（eternal bliss, true self, and purity of Nirvana，涅槃的常樂我凈）、十八不共一切功德，皆名義果，故名果果。佛子！義德名是三，皆教化故，有如是三句之義。若賢人一切眾生有解是三句者，是人已為三世諸佛受佛職位。佛子！其果不可說不可知，而就名相法中說名相法，是故一果名體，義名果果。是義果者，出圓果故，名果果。佛子！吾說此因果，百千劫說不可盡。汝諸大眾，善自受持。』

菩薩瓔珞本業經大眾受學品第七

爾時敬首菩薩敬禮于諸佛，奉承大眾教，略問于要義七會之所說，信順三寶藏，為法法不絕、不為世名利，愿令法久住，白佛言：『世尊！佛上已說若因若果若賢若聖一切功德藏。今此大眾有十四那由他人，誰能不起此坐受學』

【English Translation】 English version Obstacles to the path, such as deva body (the body of a celestial being), deva eye (the eye of a celestial being), deva ear (the ear of a celestial being), freedom from outflows (extinction of afflictions), knowledge of past lives (ability to know past lives), telepathy (ability to know others' minds). Five eyes (five types of wisdom eyes), five aggregates of the Dharma body (five components constituting the Dharma body). Three karmas without fault (body, speech, and mind actions without sin): Buddha Jewel (the treasure of the Buddha), Dharma (the teachings of the Buddha), Sangha (the monastic community), Nirvana (the truth of cessation) liberation (freedom from samsara), spiritual wisdom (wisdom related to the spirit) one vehicle (the single path to Buddhahood), Vajra treasure Dharma body store (indestructible treasure of the Dharma body), pure and wonderful store of self-nature (the pure and wonderful treasure of one's own nature). Three kinds of penetration (three types of penetration), three unconditioned dharmas (three unconditioned dharmas), three kinds of knowledge (three types of knowledge). One truth (the single truth) one path (the single path), unique Dharma (unique Dharma) great bliss (great bliss) unconditioned (unconditioned). Buddha-child! Among all the holy fruits (fruits of sainthood) and immeasurable merit stores, the unspeakable and unknowable fruit is the one path. Buddha-child! The fruit body is complete, lacking no virtue, and encompassing all principles. It resides in the pure land of the ultimate truth of the Middle Way (the ultimate truth of the Middle Way), which is limitless, nameless, formless, and unattainable by any dharma. It is neither existent nor non-existent, but a single illuminating aspect, a single unified aspect, a single integrated aspect, and a single awakened aspect, pure and bright without duality. Buddha-child! This fruit is the unique Dharma, complete, permanent, and abiding. One fruit body has immeasurable meanings, meaning has immeasurable virtues, and virtue has immeasurable names. The fruit of meaning is what is called the eternal bliss, true self, and purity of Nirvana (eternal bliss, true self, and purity of Nirvana), the eighteen unshared qualities, and all merits, all of which are called the fruit of meaning, hence the name 'fruit of fruit.' Buddha-child! Meaning, virtue, and name are three, all for the sake of teaching, hence the meaning of these three phrases. If virtuous people and all sentient beings understand these three phrases, these people have already received the position of Buddha from the Buddhas of the three worlds. Buddha-child! This fruit is unspeakable and unknowable, but within the realm of name and form, name and form are spoken. Therefore, one fruit is called the body, and meaning is called the 'fruit of fruit.' This fruit of meaning, because it comes from the complete fruit, is called the 'fruit of fruit.' Buddha-child! My explanation of this cause and effect cannot be exhausted even in hundreds of thousands of kalpas. All of you, the great assembly, receive and uphold it well.』

Bodhisattva Inga Sutra, Chapter Seven on the Great Assembly Receiving and Learning

At that time, Bodhisattva Jingshou paid homage to all the Buddhas, respectfully followed the teachings of the assembly, briefly inquired about the essential meanings spoken in the seven assemblies, trusted and followed the Three Jewels, for the sake of the Dharma not being cut off, not for worldly fame and gain, wishing that the Dharma would abide long, and said to the Buddha: 『World Honored One! The Buddha has already spoken above about all the merit stores of cause, effect, virtuous, and holy. Now, among this assembly of fourteen nayutas of people, who can rise from this seat and receive and learn?』

修道，從始至終一一具行次第入菩薩位者？」

時釋迦牟尼佛頂髻放一切佛光、一切菩薩光，復集十方各百億佛土其中佛及菩薩。一切皆集已，即於是眾中告文殊師利菩薩、普賢菩薩、法慧菩薩、功德林菩薩、金剛幢菩薩、金剛藏菩薩、善才童子菩薩言：「汝見是大眾中敬首菩薩，能問三觀法界諸佛自性清凈道，一切菩薩所修明觀法門。汝等七菩薩，各領百萬大眾，應受觀學如是法門。佛子！我今更重說如是明觀法，所謂六入次第道。諦聽善思，修諸智慧，戒敕于眾，受用伏行。佛子！若一切眾生初入三寶海以信為本，住在佛家以戒為本。佛子！始行菩薩若信男若信女中，諸根不具、黃門、淫男淫女、奴婢、變化人受得戒，皆有心向故。初發心出家欲紹菩薩位者，當先受正法戒。戒者是一切行功德藏根本，正向佛果道一切行本。是戒能除一切大惡，所謂七見六著，正法明鏡。佛子！今為諸菩薩結一切戒根本，所謂三受門：攝善法戒，所謂八萬四千法門；攝眾生戒，所謂慈悲喜捨化及一切眾生皆得安樂；攝律儀戒，所謂十波羅夷。

「佛子！受戒有三種受：一者諸佛菩薩現在前受，得真實上品戒。二者諸佛菩薩滅度后，千里內有先受戒菩薩者，請為法師教授我戒。我先禮足，應如是語：『請大尊者為師，授

【現代漢語翻譯】現代漢語譯本：『如何修道，才能從始至終完整地按照次第進入菩薩的果位呢？』

這時，釋迦牟尼佛從頂髻中放出一切佛光、一切菩薩光，又召集了十方各個百億佛土中的佛和菩薩。一切都聚集完畢后，就在大眾中告訴文殊師利菩薩（Manjusri Bodhisattva）、普賢菩薩（Samantabhadra Bodhisattva）、法慧菩薩（Dharma-mati Bodhisattva）、功德林菩薩（Gunavardhana Bodhisattva）、金剛幢菩薩（Vajradhvaja Bodhisattva）、金剛藏菩薩（Vajragarbha Bodhisattva）、善才童子菩薩（Sudhana Bodhisattva）說：『你們看見這位大眾中的敬首菩薩（Gongshou Bodhisattva）了嗎？他能夠詢問關於三觀（three kinds of observation）法界（Dharmadhatu）諸佛自性清凈之道，以及一切菩薩所修的明觀法門。你們七位菩薩，各自帶領百萬大眾，應當接受觀學這樣的法門。佛子！我現在再次詳細解說這樣的明觀法，也就是六入次第道（the path of the six entrances in order）。仔細聽，好好思考，修習各種智慧，用戒律來約束大眾，接受並運用這些修行方法。佛子！如果一切眾生最初進入三寶海（the sea of the Three Jewels），要以信心為根本；安住在佛家，要以戒律為根本。佛子！剛開始修行的菩薩，無論是信男還是信女，即使諸根不具、是黃門、淫男**、奴婢、變化人，只要受了戒，都有向道之心。最初發心出家，想要繼承菩薩果位的人，應當首先受持正法戒。戒是一切功德藏的根本，是正向佛果道的一切修行的根本。這戒能去除一切大惡，也就是七見六著（seven views and six attachments），是正法的明鏡。佛子！現在為各位菩薩結一切戒的根本，也就是三受門（three gates of reception）：攝善法戒（the precepts of gathering good dharmas），也就是八萬四千法門；攝眾生戒（the precepts of benefiting sentient beings），也就是慈悲喜捨（loving-kindness, compassion, joy, and equanimity）以及教化一切眾生都得到安樂；攝律儀戒（the precepts of restraining from evil），也就是十波羅夷（ten major offenses）。』

『佛子！受戒有三種方式：第一種是諸佛菩薩現在面前受戒，能得到真實的上品戒。第二種是諸佛菩薩滅度后，在千里之內有已經受戒的菩薩，請他作為法師來教授我戒。我先禮拜他的雙足，應當這樣說：『請大尊者作為我的老師，傳授』

【English Translation】 English version: 'How does one cultivate the path, so as to fully and sequentially enter the position of a Bodhisattva from beginning to end?'

At that time, Shakyamuni Buddha emitted all Buddha-light and all Bodhisattva-light from the crown of his head, and also gathered Buddhas and Bodhisattvas from hundreds of billions of Buddha-lands in all directions. After all had gathered, he addressed Manjusri Bodhisattva, Samantabhadra Bodhisattva, Dharma-mati Bodhisattva, Gunavardhana Bodhisattva, Vajradhvaja Bodhisattva, Vajragarbha Bodhisattva, and Sudhana Bodhisattva in the assembly, saying: 'Do you see this Gongshou Bodhisattva in the assembly? He is able to inquire about the self-nature purity path of all Buddhas in the Dharmadhatu (Dharmadhatu) through the three kinds of observation (three kinds of observation), and the methods of clear observation cultivated by all Bodhisattvas. You seven Bodhisattvas, each leading a million people, should receive and study such Dharma methods. Buddha-children! I will now explain in detail such methods of clear observation, which is the path of the six entrances in order (the path of the six entrances in order). Listen carefully, think well, cultivate all kinds of wisdom, use precepts to discipline the assembly, and receive and apply these cultivation methods. Buddha-children! If all sentient beings initially enter the sea of the Three Jewels (the sea of the Three Jewels), they should take faith as the foundation; residing in the Buddha's family, they should take precepts as the foundation. Buddha-children! Bodhisattvas who have just begun to practice, whether they are believing men or believing women, even if they have incomplete faculties, are eunuchs, lecherous men**, slaves, or transformed beings, as long as they receive the precepts, they have a mind towards the path. Those who initially aspire to leave home and wish to inherit the position of a Bodhisattva should first receive the precepts of the Proper Dharma. Precepts are the root of all merit treasuries, and the root of all practices that lead directly to the path of Buddhahood. These precepts can remove all great evils, namely the seven views and six attachments (seven views and six attachments), and are the clear mirror of the Proper Dharma. Buddha-children! Now, for all Bodhisattvas, I establish the root of all precepts, which are the three gates of reception (three gates of reception): the precepts of gathering good dharmas (the precepts of gathering good dharmas), which are the eighty-four thousand Dharma methods; the precepts of benefiting sentient beings (the precepts of benefiting sentient beings), which are loving-kindness, compassion, joy, and equanimity (loving-kindness, compassion, joy, and equanimity) and transforming all sentient beings so that they all attain peace and happiness; and the precepts of restraining from evil (the precepts of restraining from evil), which are the ten major offenses (ten major offenses).'

'Buddha-children! There are three ways to receive precepts: the first is to receive precepts in the presence of all Buddhas and Bodhisattvas, which allows one to obtain genuine, superior precepts. The second is that after the Buddhas and Bodhisattvas have passed away, if there is a Bodhisattva within a thousand miles who has already received precepts, invite him to be the Dharma master to teach me the precepts. I first bow to his feet and should say: 'Please, great venerable one, be my teacher and transmit'

與我戒。』其弟子得正法戒，是中品戒。三佛滅度后千里內無法師之時，應在諸佛菩薩形像前，胡跪合掌自誓受戒。應如是言：『我某甲白十方佛及大地菩薩等，我學一切菩薩戒。』者，是下品戒。第二、第三亦如是說。佛子！是三攝受、三種受戒，過去佛已說、未來佛當說、現在佛今說。過去諸菩薩已學、未來諸菩薩當學、現在諸菩薩今學。是諸佛正法戒，若一切佛一切菩薩不入此法戒門，得無上道果虛空平等地者，無有是處。」

佛告諸佛子：「今正說正戒。善男子善女人當受戒時，先禮過去世盡過去際一切佛、禮未來世盡未來際一切佛、禮現在世盡現在際一切佛。如是三禮已，法僧亦然。佛子！復敬受四不壞信，依止四依法。『從今時盡未來際身，歸依佛、歸依法、歸依賢聖僧、歸依法戒。』如是三說已。佛子！次當教誨過三世罪。『若現在身口意十惡罪，愿畢竟不起，盡未來際。若未來身口意十惡罪，愿畢竟不起，盡未來際。若過去身口意十惡罪，愿畢竟不起，盡未來際。』如是悔過已，三業清凈如凈琉璃內外明照，即與授十無盡戒。汝等善聽。」

佛告佛子：「『從今身至佛身，盡未來際，于其中間不得故殺生。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』

【現代漢語翻譯】現代漢語譯本：『與我戒。』他的弟子得到正法戒，這是中品戒。三佛（過去佛、現在佛、未來佛）滅度后，千里之內沒有法師的時候，應該在諸佛菩薩的形像前，胡跪合掌，自己發誓受戒。應該這樣說：『我某甲（自己的名字）稟告十方佛以及大地菩薩等，我學習一切菩薩戒。』這是下品戒。第二、第三次也像這樣說。佛子！這三種攝受、三種受戒，過去佛已經說過、未來佛將要說、現在佛正在說。過去諸菩薩已經學過、未來諸菩薩將要學、現在諸菩薩正在學。這是諸佛的正法戒，如果一切佛一切菩薩不進入這個法戒之門，而能得到無上道果（最高的覺悟），達到虛空平等之地，那是沒有這樣的道理的。」

佛告訴諸佛子：『現在正式宣說正戒。善男子善女人在受戒的時候，先禮敬過去世直到過去無盡時的一切佛、禮敬未來世直到未來無盡時的一切佛、禮敬現在世直到現在無盡時的一切佛。』像這樣三次禮敬之後，法（佛法）、僧（僧團）也同樣禮敬。佛子！再恭敬地接受四不壞信（對佛、法、僧、戒的堅定信仰），依止四依法（依法不依人，依義不依語，依智不依識，依了義不依不了義）。『從現在起直到未來無盡時，我身歸依佛、歸依法、歸依賢聖僧、歸依法戒。』像這樣說三次之後。佛子！接下來應當教導懺悔過去、現在、未來三世的罪過。『如果現在身口意所造的十惡罪（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），愿永遠不再生起，直到未來無盡時。如果未來身口意所造的十惡罪，愿永遠不再生起，直到未來無盡時。如果過去身口意所造的十惡罪，愿永遠不再生起，直到未來無盡時。』像這樣懺悔之後，三業（身、口、意）清凈，如同清凈的琉璃，內外明亮照耀，就為他們授予十無盡戒。你們好好聽著。』

佛告訴佛子：『從現在身直到成佛，直到未來無盡時，在這期間不得故意殺生。如果違犯，就不是菩薩的行為，喪失四十二賢聖法。不得違犯。能夠持守嗎？』受戒的人回答說：『能。』

【English Translation】 English version: 『Give me the precepts.』 If his disciple obtains the precepts of the true Dharma, this is a middle-grade precept. After the extinction of the Three Buddhas (past, present, and future Buddhas), when there are no Dharma masters within a thousand miles, one should kneel on one knee with palms together before the images of all Buddhas and Bodhisattvas, and vow to receive the precepts oneself. One should say thus: 『I, so-and-so (one's name), report to the Buddhas of the ten directions and the Bodhisattvas of the great earth, etc., I will learn all the Bodhisattva precepts.』 This is a lower-grade precept. The second and third times are also spoken in this way. Buddha-child! These three ways of embracing and three ways of receiving precepts have been spoken by the Buddhas of the past, will be spoken by the Buddhas of the future, and are now being spoken by the Buddhas of the present. The Bodhisattvas of the past have already learned them, the Bodhisattvas of the future will learn them, and the Bodhisattvas of the present are now learning them. These are the true Dharma precepts of all Buddhas. If all Buddhas and all Bodhisattvas do not enter this gate of Dharma precepts, and can attain the supreme fruit of the Way (highest enlightenment) and reach the state of emptiness and equality, there is no such possibility.』

The Buddha told the Buddha-children: 『Now I will formally proclaim the true precepts. When good men and good women are about to receive the precepts, they should first pay homage to all the Buddhas of the past world until the end of the past, pay homage to all the Buddhas of the future world until the end of the future, and pay homage to all the Buddhas of the present world until the end of the present.』 After paying homage in this way three times, the Dharma (Buddha's teachings) and the Sangha (community of monks) should also be paid homage in the same way. Buddha-child! Then respectfully receive the four indestructible faiths (unwavering faith in the Buddha, Dharma, Sangha, and precepts), and rely on the four reliances (rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on definitive meaning, not on provisional meaning). 『From this moment until the end of the future, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha of the wise and noble, and take refuge in the precepts of the Dharma.』 After saying this three times. Buddha-child! Next, one should be taught to repent of the sins of the three periods of time: past, present, and future. 『If the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) committed by my body, speech, and mind in the present, I vow that they will never arise again, until the end of the future. If the ten evil deeds committed by my body, speech, and mind in the future, I vow that they will never arise again, until the end of the future. If the ten evil deeds committed by my body, speech, and mind in the past, I vow that they will never arise again, until the end of the future.』 After repenting in this way, the three karmas (body, speech, and mind) are purified, like pure crystal, bright and shining inside and out, then the ten inexhaustible precepts are conferred upon them. Listen carefully.』

The Buddha told the Buddha-children: 『From this life until Buddhahood, until the end of the future, during this time one must not intentionally kill. If one violates this, it is not the conduct of a Bodhisattva, and one loses the forty-two virtuous and noble Dharmas. One must not violate this. Can you uphold this?』 The one receiving the precepts answers: 『I can.』

『佛子！從今身至佛身，盡未來際，于其中間不得故妄語。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』『佛子！從今身至佛身，盡未來際，于其中間不得故淫。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』『佛子！從今身至佛身，盡未來際，于其中間不得故盜。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』『佛子！從今身至佛身，盡未來際，于其中間不得沽酒。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』『佛子！從今身至佛身，盡未來際，于其中間不得故說在家出家菩薩罪過。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』『佛子！從今身至佛身，盡未來際，于其中間不得故慳。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』『佛子！從今身至佛身，盡未來際，于其中間不得故瞋。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』『佛子！從今身至佛身，盡未來際，于其中間不得故自讚毀他。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』

【現代漢語翻譯】現代漢語譯本『佛子（Buddhako，對修行者的尊稱）！從今生到成佛，直到未來的盡頭，在這期間不得故意說謊。如果違犯，就不是菩薩（Bodhisattva，指追求覺悟的修行者）的行為，會失去四十二賢聖法。不得違犯。能持守嗎？』接受者回答說：『能。』『佛子（Buddhako，對修行者的尊稱）！從今生到成佛，直到未來的盡頭，在這期間不得故意邪淫。如果違犯，就不是菩薩（Bodhisattva，指追求覺悟的修行者）的行為，會失去四十二賢聖法。不得違犯。能持守嗎？』接受者回答說：『能。』『佛子（Buddhako，對修行者的尊稱）！從今生到成佛，直到未來的盡頭，在這期間不得故意偷盜。如果違犯，就不是菩薩（Bodhisattva，指追求覺悟的修行者）的行為，會失去四十二賢聖法。不得違犯。能持守嗎？』接受者回答說：『能。』『佛子（Buddhako，對修行者的尊稱）！從今生到成佛，直到未來的盡頭，在這期間不得故意賣酒。如果違犯，就不是菩薩（Bodhisattva，指追求覺悟的修行者）的行為，會失去四十二賢聖法。不得違犯。能持守嗎？』接受者回答說：『能。』『佛子（Buddhako，對修行者的尊稱）！從今生到成佛，直到未來的盡頭，在這期間不得故意說在家或出家菩薩（Bodhisattva，指追求覺悟的修行者）的罪過。如果違犯，就不是菩薩（Bodhisattva，指追求覺悟的修行者）的行為，會失去四十二賢聖法。不得違犯。能持守嗎？』接受者回答說：『能。』『佛子（Buddhako，對修行者的尊稱）！從今生到成佛，直到未來的盡頭，在這期間不得故意慳吝。如果違犯，就不是菩薩（Bodhisattva，指追求覺悟的修行者）的行為，會失去四十二賢聖法。不得違犯。能持守嗎？』接受者回答說：『能。』『佛子（Buddhako，對修行者的尊稱）！從今生到成佛，直到未來的盡頭，在這期間不得故意嗔怒。如果違犯，就不是菩薩（Bodhisattva，指追求覺悟的修行者）的行為，會失去四十二賢聖法。不得違犯。能持守嗎？』接受者回答說：『能。』『佛子（Buddhako，對修行者的尊稱）！從今生到成佛，直到未來的盡頭，在這期間不得故意自我讚揚而詆譭他人。如果違犯，就不是菩薩（Bodhisattva，指追求覺悟的修行者）的行為，會失去四十二賢聖法。不得違犯。能持守嗎？』接受者回答說：『能。』

【English Translation】 English version 『Oh, son of Buddha (Buddhako, an honorific term for practitioners)! From this life until Buddhahood, for all future time, you must not intentionally lie. If you violate this, it is not the conduct of a Bodhisattva (Bodhisattva, one who seeks enlightenment), and you will lose the forty-two virtuous and holy dharmas. You must not violate this. Can you uphold this?』 The receiver answers: 『I can.』『Oh, son of Buddha (Buddhako, an honorific term for practitioners)! From this life until Buddhahood, for all future time, you must not intentionally engage in sexual misconduct. If you violate this, it is not the conduct of a Bodhisattva (Bodhisattva, one who seeks enlightenment), and you will lose the forty-two virtuous and holy dharmas. You must not violate this. Can you uphold this?』 The receiver answers: 『I can.』『Oh, son of Buddha (Buddhako, an honorific term for practitioners)! From this life until Buddhahood, for all future time, you must not intentionally steal. If you violate this, it is not the conduct of a Bodhisattva (Bodhisattva, one who seeks enlightenment), and you will lose the forty-two virtuous and holy dharmas. You must not violate this. Can you uphold this?』 The receiver answers: 『I can.』『Oh, son of Buddha (Buddhako, an honorific term for practitioners)! From this life until Buddhahood, for all future time, you must not intentionally sell alcohol. If you violate this, it is not the conduct of a Bodhisattva (Bodhisattva, one who seeks enlightenment), and you will lose the forty-two virtuous and holy dharmas. You must not violate this. Can you uphold this?』 The receiver answers: 『I can.』『Oh, son of Buddha (Buddhako, an honorific term for practitioners)! From this life until Buddhahood, for all future time, you must not intentionally speak of the faults of Bodhisattvas (Bodhisattva, one who seeks enlightenment), whether they are laypeople or monastics. If you violate this, it is not the conduct of a Bodhisattva (Bodhisattva, one who seeks enlightenment), and you will lose the forty-two virtuous and holy dharmas. You must not violate this. Can you uphold this?』 The receiver answers: 『I can.』『Oh, son of Buddha (Buddhako, an honorific term for practitioners)! From this life until Buddhahood, for all future time, you must not intentionally be stingy. If you violate this, it is not the conduct of a Bodhisattva (Bodhisattva, one who seeks enlightenment), and you will lose the forty-two virtuous and holy dharmas. You must not violate this. Can you uphold this?』 The receiver answers: 『I can.』『Oh, son of Buddha (Buddhako, an honorific term for practitioners)! From this life until Buddhahood, for all future time, you must not intentionally be angry. If you violate this, it is not the conduct of a Bodhisattva (Bodhisattva, one who seeks enlightenment), and you will lose the forty-two virtuous and holy dharmas. You must not violate this. Can you uphold this?』 The receiver answers: 『I can.』『Oh, son of Buddha (Buddhako, an honorific term for practitioners)! From this life until Buddhahood, for all future time, you must not intentionally praise yourself and disparage others. If you violate this, it is not the conduct of a Bodhisattva (Bodhisattva, one who seeks enlightenment), and you will lose the forty-two virtuous and holy dharmas. You must not violate this. Can you uphold this?』 The receiver answers: 『I can.』

『佛子！從今身至佛身，盡未來際，于其中間不得故謗三寶藏。若有犯，非菩薩行、失四十二賢聖法。不得犯。能持不？』其受者答言：『能。』

「佛子！受十無盡戒已，其受者過度四魔、越三界苦。從生至生不失此戒，常隨行人乃至成佛。佛子！若過去未來現在一切眾生，不受是菩薩戒者，不名有情識者；畜生無異，不名為人；常離三寶海，非菩薩非男非女非鬼非人，名為畜生、名為邪見、名為外道不近人情。故知菩薩戒有受法而無舍法，有犯不失，盡未來際。若有人慾來受者，菩薩法師先為解說讀誦，使其人心開意解生樂著心，然後為受。又復法師能於一切國土中，教化一人出家受菩薩戒者，是法師其福勝造八萬四千塔，況復二人三人乃至百千，福果不可稱量。其師者，夫婦六親得互為師授。其受戒者，入諸佛界菩薩數中，超過三劫生死之苦，是故應受。有而犯者，勝無不犯，有犯名菩薩，無犯名外道。以是故，有受一分戒名一分菩薩，乃至二分三分四分，十分名具足受戒。是故菩薩十重、八萬威儀戒，十重有犯無悔，得使重受戒；八萬威儀戒盡名輕，有犯得使悔過對首悔滅。一切菩薩凡聖戒盡心為體，是故心亦盡戒亦盡，心無盡故戒亦無盡。六道眾生受得戒，但解語，得戒不失。佛子！三世劫中一切佛

【現代漢語翻譯】現代漢語譯本『佛子（對菩薩的尊稱）！從現在這一生直到成佛，在無盡的未來，都不能故意誹謗佛法僧三寶。如果違犯，就不是菩薩的行為，會失去四十二位賢聖所修的法。不得違犯。能做到嗎？』受戒者回答說：『能。』『佛子！受了這十條無盡戒后，受戒者就能超越四魔（煩惱魔、五陰魔、死魔、天魔），脫離三界（欲界、色界、無色界）的痛苦。從一生到一生都不會失去此戒，它會一直伴隨修行者直至成佛。佛子！如果過去、未來、現在的一切眾生，不接受這菩薩戒，就不能稱為有情識的眾生；與畜生沒有區別，不能稱為人；永遠遠離三寶的海洋，既不是菩薩，也不是男人、女人、鬼、人，只能稱為畜生，稱為邪見者，稱為不近人情的外道。』由此可知，菩薩戒有受戒的方法，卻沒有舍戒的方法，即使犯戒也不會失去，它會伴隨你直到無盡的未來。如果有人想來受戒，菩薩法師應先為他解說讀誦戒律，使他內心開悟，理解戒律的意義，產生歡喜和愛樂之心，然後才為他授戒。而且，法師如果在任何國土中，教化一人出家受菩薩戒，這位法師的福報勝過建造八萬四千座佛塔，更何況是二人、三人乃至百千人，其福德果報不可稱量。授戒的法師，夫婦六親可以互相作為授戒的老師。受戒的人，進入諸佛的境界，名列菩薩的行列，超越三大阿僧祇劫生死的痛苦，所以應該受戒。即使受戒后犯戒，也勝過不受戒而不犯戒，犯戒的人仍然可以稱為菩薩，不犯戒的人則稱為外道。因此，受持一部分戒律的人稱為一部分菩薩，乃至受持兩分、三分、四分，受持十分戒律的人稱為具足受戒。所以，菩薩的十重戒和八萬威儀戒，十重戒犯了就無法懺悔，但可以重新受戒；八萬威儀戒都屬於輕戒，犯了可以通過懺悔來消除罪過。一切菩薩的凡聖戒都以心為本體，所以心如果窮盡，戒也就窮盡，心如果沒有窮盡，戒也就沒有窮盡。六道眾生都可以受戒，只要能理解語言，所得的戒律就不會失去。佛子！三世劫中的一切佛

【English Translation】 English version 『Buddha-son (a respectful term for Bodhisattvas)! From this life until Buddhahood, for the rest of the future, one must not deliberately slander the Three Jewels (Buddha, Dharma, Sangha). If one violates this, it is not the conduct of a Bodhisattva and one will lose the forty-two virtuous and holy dharmas. One must not violate this. Can you uphold this?』 The recipient answers: 『I can.』『Buddha-son! Having received the ten inexhaustible precepts, the recipient transcends the four maras (klesha-mara, skandha-mara, mrtyu-mara, deva-mara) and overcomes the suffering of the three realms (desire realm, form realm, formless realm). From life to life, one will not lose these precepts, which will always accompany the practitioner until Buddhahood. Buddha-son! If all sentient beings in the past, future, and present do not receive these Bodhisattva precepts, they cannot be called sentient beings with consciousness; they are no different from animals and cannot be called humans; they are forever separated from the ocean of the Three Jewels, and are neither Bodhisattvas, nor men, nor women, nor ghosts, nor humans, but are called animals, called those with wrong views, called outsiders who are not close to human feelings.』 Therefore, it is known that the Bodhisattva precepts have a method for receiving them but no method for relinquishing them; even if one violates them, one does not lose them, and they accompany one until the end of the future. If someone wishes to receive them, the Bodhisattva Dharma master should first explain and recite the precepts for them, so that their minds may open, understand the meaning, and generate joy and attachment, and then administer the precepts to them. Furthermore, if a Dharma master can teach one person in any country to renounce the world and receive the Bodhisattva precepts, the merit of that Dharma master surpasses that of building eighty-four thousand stupas, let alone two, three, or even hundreds of thousands of people, the fruit of their merit is immeasurable. The Dharma master, husband and wife, and close relatives can mutually serve as teachers for the precepts. Those who receive the precepts enter the realm of all Buddhas, are counted among the Bodhisattvas, and transcend the suffering of three kalpas of birth and death, therefore one should receive them. Even if one violates the precepts after receiving them, it is better than not receiving them and not violating them; one who violates them is still called a Bodhisattva, while one who does not violate them is called an outsider. Therefore, one who receives a portion of the precepts is called a Bodhisattva in part, up to two parts, three parts, four parts, and one who receives ten parts is called fully ordained. Therefore, the Bodhisattva's ten major precepts and eighty thousand minor precepts, the ten major precepts cannot be repented of if violated, but one can receive the precepts again; all eighty thousand minor precepts are considered minor offenses, and if violated, one can repent and confess before another to eliminate the offense. All Bodhisattva precepts, both mundane and supramundane, take the mind as their essence, so if the mind is exhausted, the precepts are also exhausted, and if the mind is inexhaustible, the precepts are also inexhaustible. Beings in the six realms can receive the precepts, but only those who understand language can receive the precepts without losing them. Buddha-son! All Buddhas in the three periods of time

常作是說，我今在此樹下為十四億人說，住前信想菩薩初受戒法。佛子！是信想菩薩，於十千劫行十戒法，當入十住心。佛子！當先為諸大眾受菩薩戒，然後為說瓔珞經，同見同行。」

爾時眾中有百億人，即從坐起受持佛戒，其名梵陀首王，共無數天子修十戒滿足，入初住位。

「佛子！復從是住，修行百法觀門，所謂十信、十進、十發趣、十乘、十金剛、十隨喜、十戒、十愿、十護、十回向。以是百法觀達三界空，假名皆空，一切法無我無人、無受、無因，皆無定性。即滅十三縛，所謂七見六著，如實相入初行位。佛子！復從是行觀修千法明門，所謂十信乃至十向，轉轉入法。法無我、法集法起法道法滅，皆無人受法，法如虛空、如幻如城如焰。一切法無相，百千生滅皆不可得，入初回向位。佛子！復從是嚮明明轉照，照智學相似平等觀，觀名無得，無得假得。喻如然燈有炷，非初焰者，非初焰有時中有燒；非離初焰者，非初焰無時中有燒。后亦如之，直以有為諸法二諦皆迭遷，假號故燒，故知始焰非今、今燋非始。今燋非始故，於今方有；始焰非今故，於今無燒。無燒於今，今燒假燒。得平等觀亦復如是，非初心有中有得，亦非初心無中有得，後心亦然。是故始心非今心，今起非始起。今起非始起

【現代漢語翻譯】現代漢語譯本：他經常這樣說：『我現在在這棵樹下為十四億人說法，講述信想菩薩最初接受戒法的情況。佛子！這位信想菩薩，在十千劫的時間裡奉行十戒法，應當進入十住心。佛子！應當先為各位大眾傳授菩薩戒，然後再為他們講解《瓔珞經》，使他們同見同行。』當時，大眾中有百億人，立即從座位上站起來，接受並奉行佛戒，他們的名字是梵陀首王（Brahmavaktra，人名），與無數的天人一起修習十戒圓滿，進入初住位。『佛子！再從這個住位開始，修行百法觀門，也就是十信、十進、十發趣、十乘、十金剛、十隨喜、十戒、十愿、十護、十回向。通過這百法觀，通達三界皆空，假名也是空，一切法無我無人、無受、無因，都沒有固定的自性。於是滅除十三種束縛，也就是七見六著，如實地證入初行位。佛子！再從這個行位開始，觀修千法明門，也就是十信乃至十回向，逐漸深入佛法。法無我、法集（dharma-samudaya，法之生起）、法起（dharma-utpāda，法之生）、法道（dharma-mārga，法之道）、法滅（dharma-nirodha，法之滅），都沒有人承受，法如虛空、如幻如城如焰。一切法無相，百千生滅都不可得，進入初回向位。佛子！再從這個迴向位開始，更加明亮地轉照，以照智學習相似的平等觀，觀想名是無所得，無所得是假得。比喻就像點燃燈，燈有燈炷，但現在的火焰不是最初的火焰，也不是離開最初的火焰，而是在時間流逝中燃燒；後面的火焰也是這樣，只是因為有為諸法的二諦都在不斷遷變，所以假名為燃燒，因此知道最初的火焰不是現在的火焰，現在燒焦的也不是最初的火焰。現在燒焦的不是最初的火焰，所以現在才有；最初的火焰不是現在的火焰，所以現在沒有燃燒。沒有燃燒存在於現在，現在的燃燒是假燃燒。獲得平等觀也是這樣，不是最初的心有，中間才獲得，也不是最初的心沒有，中間才獲得，後面的心也是這樣。所以最初的心不是現在的心，現在生起的不是最初生起的。現在生起的不是最初生起的』

【English Translation】 English version: He often said, 'I am now under this tree speaking for fourteen hundred million people, telling about how the Bodhisattva of Faith and Aspiration initially received the precepts. Disciple of the Buddha! This Bodhisattva of Faith and Aspiration, practicing the ten precepts for ten thousand kalpas, should enter the ten abodes of mind. Disciple of the Buddha! You should first transmit the Bodhisattva precepts to the assembly, and then explain the Yingluo Sutra to them, so that they may see and practice together.' At that time, among the assembly, there were a hundred billion people who immediately rose from their seats to receive and uphold the Buddha's precepts. Their name was Brahmavaktra (梵陀首王, name of a king), and together with countless devas, they cultivated the ten precepts to perfection and entered the first abode. 'Disciple of the Buddha! Again, from this abode, cultivate the hundred Dharma contemplation gates, namely the ten faiths, ten advancements, ten initiations, ten vehicles, ten vajras, ten rejoicings, ten precepts, ten vows, ten protections, and ten dedications. Through these hundred Dharma contemplations, understand that the three realms are empty, and names are also empty. All dharmas are without self, without person, without receiver, without cause, and without fixed nature. Thus, extinguish the thirteen bonds, namely the seven views and six attachments, and truly enter the first practice stage. Disciple of the Buddha! Again, from this practice stage, contemplate and cultivate the thousand Dharma illumination gates, namely the ten faiths up to the ten dedications, gradually entering the Dharma. Dharma is without self, dharma-samudaya (法集, the arising of dharma), dharma-utpāda (法起, the birth of dharma), dharma-mārga (法道, the path of dharma), dharma-nirodha (法滅, the cessation of dharma), and no one receives the Dharma. Dharma is like space, like illusion, like a city, like a flame. All dharmas are without form, and hundreds of thousands of births and deaths are unattainable, entering the first dedication stage. Disciple of the Buddha! Again, from this dedication stage, illuminate and reflect more brightly, using illuminating wisdom to learn similar equal contemplation, contemplating that name is unattainable, and unattainable is falsely attained. It is like lighting a lamp with a wick. The current flame is not the initial flame, nor is it separate from the initial flame, but it burns in the passage of time. The later flame is also like this, only because the two truths of conditioned dharmas are constantly changing, so it is falsely called burning. Therefore, know that the initial flame is not the current flame, and what is now charred is not the initial flame. What is now charred is not the initial flame, so it exists now; the initial flame is not the current flame, so there is no burning now. No burning exists now, and the current burning is false burning. Obtaining equal contemplation is also like this, it is not that the initial mind has it and then obtains it in the middle, nor is it that the initial mind does not have it and then obtains it in the middle, and the later mind is also like this. Therefore, the initial mind is not the current mind, and what arises now is not what initially arose. What arises now is not what initially arose.'

故，於今方有；始心非今心故，於今無得。無得於今，今得假得。中道第一義諦心，唸唸寂滅入萬法明門，從十信乃至十向，自然流入平等道。無得一相真實觀，一照相入初地道。

「佛子！復從是地正觀一照智中，入百萬阿僧祇功德門，於一相觀中一時行。乃至第十地，心心寂滅自然流入無垢地。佛子！復從是地以一照智，了一切業因業果法界無不一觀。以智知一切眾生識始起一相住于緣，順第一義諦起名善、背第一義諦起名惑，以此二為住地故，名生得善、生得惑。因此二善惑為本，起后一切善惑，從一切法緣生善惑名，作以得善、作以得惑，而心非善惑。從二得名，故善惑二心。起欲界惑，名欲界住地。起色界惑，名色界住地。起心惑故，名無色界住地。以此四住地，起一切煩惱故，為始起四住地。其四住地前更無法起故，故名無始無明住地。金剛智知此始起一相有終，而不知其始前有法無法。云何而得知生得一住地、作得三住地？唯佛知始知終。是無垢菩薩一切智齊知自地，常住第一義諦中，自然流入妙覺海地。佛子！住是妙覺地中，唯現化可名，有無量義、有無量名其出一體，所謂妙果，常住清凈至若虛空、不可思議、不可說、不可名數、不可名，入界分可得。

「佛子！我說菩薩次第六入法

【現代漢語翻譯】現代漢語譯本所以，現在才會有（這種說法）；最初發心並非現在的心，所以，現在沒有什麼可以獲得。既然現在沒有什麼可以獲得，那麼現在所獲得的都是暫時的假象。符合中道第一義諦的心，唸唸寂滅，進入通達萬法的明門，從十信位乃至十向位，自然流入平等之道。沒有什麼可以獲得，才是真實的觀照，一照之下，就能進入初地之道。

『佛子！再從這個地上，以正確的觀照智慧，進入百萬阿僧祇的功德之門，在觀照萬法同一體性的過程中，一時並行。乃至到達第十地，心心寂滅，自然流入無垢地。佛子！再從這個地上，用一照之智，明瞭一切業因業果，整個法界沒有不在一觀之中的。用智慧了知一切眾生的識，最初生起的一相，安住于因緣。順應第一義諦，就稱為善；背離第一義諦，就稱為惑。因為以這二者為安住之地，所以稱為生得善、生得惑。因為這兩種生得的善和惑為根本，才生起後來的一切善和惑，從一切法緣而生起的善和惑，稱為作以得善、作以得惑，而心本身並非善或惑。從這二者而得名，所以善和惑是兩種心。生起欲界之惑，稱為欲界住地。生起之惑，稱為住地。生起心之惑，稱為無**住地。因為這四種住地，生起一切煩惱，所以，這是最初生起的四住地。在這四住地之前，沒有其他法可以生起，所以稱為無始無明住地。金剛智知道這最初生起的一相有終結之時，卻不知道在其開始之前，是有法還是無法。如何才能得知生得的一種住地、作得的三種住地？只有佛才能知道開始和終結。這位無垢菩薩，以一切智完全知曉自己所處的地位，常住在第一義諦之中，自然流入妙覺海地。佛子！安住在這妙覺地中，只有示現變化可以稱說，有無量的意義、有無量的名稱，其根本出自一體，這就是所謂的妙果，常住清凈，如同虛空一般，不可思議、不可說、不可名數、不可名，進入界限劃分才能瞭解。

『佛子！我說菩薩依次進入法』

【English Translation】 English version Therefore, only now is there (this saying); because the initial mind is not the present mind, there is nothing to be gained now. Since there is nothing to be gained now, what is gained now is a temporary illusion. The mind that accords with the Middle Way's First Principle Truth (First Noble Truth), with each thought ceasing, enters the gate of understanding all dharmas (laws), naturally flowing from the Ten Faiths to the Ten Directions into the Path of Equality. There is nothing to be gained, that is the true contemplation, and with one illumination, one can enter the Path of the First Ground (first stage of Bodhisattva path).

'Buddha-child! Furthermore, from this ground, with correct contemplation and illuminating wisdom, enter the million asamkhya (countless) doors of merit, practicing simultaneously in the contemplation of the oneness of all phenomena. Even up to the Tenth Ground (tenth stage of Bodhisattva path), with each thought ceasing, naturally flow into the Immaculate Ground. Buddha-child! Furthermore, from this ground, with one illuminating wisdom, understand all karmic causes and karmic effects; the entire Dharma Realm (universe) is not outside of this one contemplation. With wisdom, know that the consciousness of all sentient beings, the initial arising of one aspect, abides in conditions. Accord with the First Principle Truth (First Noble Truth), and it is called good; turn away from the First Principle Truth, and it is called delusion. Because these two are taken as the abiding place, they are called innate goodness and innate delusion. Because these two innate goodness and delusion are the root, all subsequent goodness and delusion arise; the goodness and delusion that arise from all dharmic conditions are called acquired goodness and acquired delusion, but the mind itself is neither good nor delusion. From these two, names are derived, so goodness and delusion are two minds. The arising of delusion in the Desire Realm (realm of desire) is called the abiding place of the Desire Realm. The arising of ** delusion is called the abiding place of . The arising of mind delusion is called the abiding place of No . Because these four abiding places give rise to all afflictions, they are the four initially arising abiding places. Before these four abiding places, no other dharma can arise, so it is called the beginningless ignorance abiding place. Vajra (diamond) wisdom knows that this initially arising one aspect has an end, but does not know whether there is dharma or no dharma before its beginning. How can one know the one innate abiding place and the three acquired abiding places? Only the Buddha knows the beginning and the end. This Immaculate Bodhisattva, with all-knowing wisdom, fully knows his own ground, constantly abiding in the First Principle Truth, naturally flowing into the Wonderful Enlightenment Sea Ground. Buddha-child! Abiding in this Wonderful Enlightenment Ground, only manifestations can be named, with limitless meanings and limitless names, whose root comes from one body, which is the so-called Wonderful Fruit, constantly abiding in purity, like space, inconceivable, unspeakable, unnameable, uncountable, unnameable, understandable by entering the boundaries.'

'Buddha-child! I say that Bodhisattvas enter the Dharma in sequence.'

門無量功德，如是六入法門，一切菩薩無不入者。我今此座有十四億人，不離本座入此六入法門。佛子！我本初得道時，在此樹間說十世界海法門，有九十億人亦入此六入明門。復至普光堂說十佛國土，有百萬億人入此六入明門。復至帝釋堂說十住，有五百萬人入此六入明門。復至焰寶堂說十行，有千萬人入此六入明。門復至第四天法光堂說十回向，有十河沙人入此六入明門。復至第六摩尼堂說十地，有百萬河沙人入此六入明門。復至祇洹林說入法界品，有十二河沙人入此六入明門。今復至此第八會座，為十方無極大眾敬首菩薩一切眾說六入明門，一切大眾受持若一無二無別。」

菩薩瓔珞本業經集散品第八

佛告敬首菩薩及此會十四億那由他人大眾：「汝聞上四十二賢聖因果明觀法門，一切大眾皆應發三菩提心。」如是三告：「佛子！應受、應持、應發心。」

時諸大眾中有百千天子，聞是法門發初住心，舍凡夫法修行伏忍，得入十住明觀法。復有十千信男信女，入清凈十行法門。復有八萬大梵天王，得初地明觀法。復有八部阿須輪王，各捨本形，入十信心行十善行。復有八萬第十地人現成正覺。「佛子！爾時十方無極佛剎一切大眾，聞佛說瓔珞中六入法門，所謂十住、十行、十向、十地、無垢

【現代漢語翻譯】現代漢語譯本：門是無量功德的來源，像這樣的六入法門，一切菩薩沒有不進入的。我現在這個座位上有十四億人，不離開本座就進入了這個六入法門。佛子！我最初得道的時候，在這棵樹間說十世界海法門，有九十億人也進入了這個六入明門。又到普光堂說十佛國土，有百萬億人進入了這個六入明門。又到帝釋堂說十住，有五百萬人進入了這個六入明門。又到焰寶堂說十行，有千萬人進入了這個六入明門。又到第四天法光堂說十回向，有十河沙人進入了這個六入明門。又到第六摩尼堂說十地，有百萬河沙人進入了這個六入明門。又到祇洹（祇：qí，意為精舍）林說入法界品，有十二河沙人進入了這個六入明門。現在又到這第八會座，為十方無極大眾和敬首菩薩一切眾宣說六入明門，一切大眾受持，沒有一無二無別的差異。

《菩薩瓔珞本業經》集散品第八

佛告訴敬首菩薩以及這次法會上的十四億那由他人大眾：『你們聽聞了上面所說的四十二賢聖因果明觀法門，一切大眾都應當發起三菩提心。』這樣說了三次：『佛子！應當接受、應當奉持、應當發菩提心。』

當時，諸位大眾中有百千天子，聽聞了這個法門，發起了初住心，捨棄凡夫的修行方法，修行伏忍，得以進入十住明觀法。又有十千信男信女，進入清凈十行法門。又有八萬大梵天王，得到了初地明觀法。又有八部阿須輪（阿修羅）王，各自捨棄了本來的形貌，進入十信心行十善行。又有八萬第十地的人顯現成正覺。『佛子！』那時，十方無極佛剎的一切大眾，聽聞佛陀宣說《瓔珞經》中的六入法門，也就是十住、十行、十向、十地、無垢（指清凈無染的智慧）

【English Translation】 English version: The gate is the source of immeasurable merits, and all Bodhisattvas enter such a Six Entrances Dharma Gate. In this assembly, there are fourteen billion people who, without leaving their seats, enter this Six Entrances Dharma Gate. Disciples of the Buddha! When I initially attained enlightenment, I expounded the Dharma Gate of the Ten World Seas among these trees, and ninety billion people also entered this Bright Gate of the Six Entrances. Furthermore, at the Universal Light Hall, I spoke of the Ten Buddha Lands, and a million trillion people entered this Bright Gate of the Six Entrances. Furthermore, at the Hall of Emperor Śakra (釋迦, deity in Buddhism), I spoke of the Ten Dwellings (十住, ten stages of Bodhisattva development), and five million people entered this Bright Gate of the Six Entrances. Furthermore, at the Flame Treasure Hall, I spoke of the Ten Practices (十行, ten practices of Bodhisattvas), and ten million people entered this Bright Gate of the Six Entrances. Furthermore, at the Dharma Light Hall of the Fourth Heaven, I spoke of the Ten Dedications (十回向, ten dedications of merit), and ten Ganges of sands of people entered this Bright Gate of the Six Entrances. Furthermore, at the Sixth Mani Hall, I spoke of the Ten Grounds (十地, ten grounds of Bodhisattvas), and a million Ganges of sands of people entered this Bright Gate of the Six Entrances. Furthermore, at the Jetavana (祇洹, a monastery) Grove, I spoke of the Chapter on Entering the Dharma Realm, and twelve Ganges of sands of people entered this Bright Gate of the Six Entrances. Now, once again, at this Eighth Assembly, for the immeasurable multitudes of the ten directions and the Bodhisattva Reverently Head, I expound the Bright Gate of the Six Entrances, and all the multitudes receive and uphold it without any difference or distinction.

Chapter Eight, Collection and Dispersion, from the Bodhisattva's Garland Fundamental Karma Sutra

The Buddha told the Bodhisattva Reverently Head and the fourteen billion nayutas of people in this assembly: 'You have heard the above-mentioned Dharma Gate of the Forty-two Wise and Noble Ones' Clear Contemplation of Cause and Effect, and all the multitudes should generate the Three Bodhi Minds.' He said this three times: 'Disciples of the Buddha! You should receive, uphold, and generate the mind of Bodhi.'

At that time, among the multitudes, there were hundreds of thousands of devas (天子, deities), who, upon hearing this Dharma Gate, generated the mind of the Initial Dwelling, abandoned the practices of ordinary beings, cultivated forbearance, and were able to enter the Clear Contemplation Dharma of the Ten Dwellings. Furthermore, there were ten thousand faithful men and women who entered the Pure Dharma Gate of the Ten Practices. Furthermore, there were eighty thousand Great Brahma Kings who attained the Clear Contemplation Dharma of the Initial Ground. Furthermore, there were the eight classes of Asura (阿修羅, a type of demigod) Kings, each abandoning their original forms, and entering the Ten Faith Practices and the Ten Virtuous Practices. Furthermore, there were eighty thousand people of the Tenth Ground who manifested as attaining Perfect Enlightenment. 'Disciples of the Buddha!' At that time, all the multitudes of the immeasurable Buddha lands of the ten directions, upon hearing the Buddha expound the Six Entrances Dharma Gate in the Garland Sutra, namely the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds, and the Immaculate (無垢, pure and undefiled wisdom)

地、妙覺地，各各發無上菩提心還歸本國。復有色界無色界，各各還修神通，歸本所住處，轉宣菩薩瓔珞法門化授天人。復有六慾天人，還歸本天，廣為諸天人說本行無量。時諸大眾各各受持讀誦解其義味，還本土說菩薩之本行、諸佛之本業，受持已竟。」

爾時佛告文殊師利、慧海、金剛藏、道華等八千菩薩，皆為十方諸佛國中第一弟子：「汝應為十方無明眾生，受持讀誦解其義味。為過去未來現在一切眾生，開空慧道入法明門。」

爾時有五十萬大菩薩，皆一生補處，從座而起，受持佛語經劫不滅。復有萬梵天王，亦即從座起，受持佛語。復有無量天女，從座而起，受持佛語。爾時他方無極剎菩薩、此國菩薩，已變化神通入如幻三昧，踴在虛空歡喜無量，得聞受持瓔珞功德經，心心受行成佛不捨眾賢聖門。

時佛復現百萬變化神通無量光無量清凈身，重囑此金剛藏海瓔珞經：「汝諸大眾！受持受此經法。是經是過去無量百千佛心中所行法，汝等受持供養。」是時一切大眾，一時從座放千光明，照三千大千世界，歡喜受持菩薩不可思議瓔珞經。頂受供養禮佛而退。復有六慾天子、十千國王，聞佛法座離散，一時號泣涕出流慟聲滿三千，無不悲泣從座而去。復有八十億大菩薩，皆以四無量心有無一

【現代漢語翻譯】現代漢語譯本：地（Bhumi，土地）、妙覺地（Samyaksambuddha-bhumi，完全覺悟的土地）的菩薩們，各自發無上菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），返回各自的本國。還有一些無（原文如此），各自回去繼續修行神通（Abhijna，超自然能力），回到他們原本居住的地方，轉而宣講菩薩瓔珞法門（Bodhisattva-mālā-dharma-paryāya，菩薩的瓔珞教法），教化天人和人類。還有六慾天（Six Desire Heavens）的天人，返回他們各自的天界，廣泛地為諸天人講述他們原本所修行的無量功德。當時，所有的大眾各自接受、持誦、理解其中的含義，回到各自的本土宣說菩薩的本行、諸佛的本業，接受和持誦完畢。' '那時，佛告訴文殊師利（Manjushri）、慧海（Wisdom Ocean）、金剛藏（Vajragarbha）、道華（Dharma Flower）等八千位菩薩，他們都是十方諸佛國中第一的弟子：『你們應當為十方無明的眾生，接受、持誦、理解其中的含義。為過去、未來、現在的一切眾生，開啟空慧之道，進入法明之門。』' '那時，有五十萬大菩薩，都是一生補處（Ekajāti-pratibaddha，下一生將成佛的菩薩），從座位上站起來，接受佛的教誨，經歷無數劫也不會消滅。還有萬梵天王（Brahma-rāja，梵天之王），也立即從座位上站起來，接受佛的教誨。還有無量的天女，從座位上站起來，接受佛的教誨。那時，他方無極剎（Boundless Buddha-field）的菩薩、這個國土的菩薩，已經變化神通進入如幻三昧（Maya-samadhi，如幻的禪定），在虛空中踴躍，歡喜無量，得以聽聞和接受瓔珞功德經（Mālā-guna-sutra，瓔珞功德經），唸唸受持奉行，成就佛道，不捨棄眾賢聖的法門。' '當時，佛又顯現百萬變化神通，無量光、無量清凈身，再次囑咐這部金剛藏海瓔珞經（Vajragarbha-sāgara-mālā-sutra，金剛藏海瓔珞經）：『你們各位大眾！接受和持誦這部經法。這部經是過去無量百千佛心中所修行的法，你們應當接受、持誦和供養。』這時，一切大眾，同時從座位上放出千道光明，照耀三千大千世界（Tri-sahasra-maha-sahasra-lokadhatu，一個巨大的宇宙），歡喜地接受和持誦菩薩不可思議瓔珞經（Bodhisattva-acintya-mālā-sutra，菩薩不可思議瓔珞經），頂戴受持，供養佛，然後退下。還有六慾天子（Six Desire Heaven Deva）、十千國王，聽到佛法講座結束，一時號啕大哭，眼淚流淌，哭聲充滿三千大千世界，沒有不悲傷哭泣的，然後從座位上離去。還有八十億大菩薩，都以四無量心（Four Immeasurables，慈、悲、喜、舍）有無一'

【English Translation】 English version: The Bodhisattvas of Bhumi (earth), and Samyaksambuddha-bhumi (perfectly enlightened land), each generated the Anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment mind) and returned to their respective countries. There were also some without (as in the original text), who each returned to cultivate their Abhijna (supernatural powers), returning to their original abodes, and in turn proclaimed the Bodhisattva-mālā-dharma-paryāya (Bodhisattva Garland Dharma Teaching), transforming and instructing gods and humans. There were also Devas (gods) of the Six Desire Heavens, who returned to their respective heavens, extensively speaking to the Devas about their original immeasurable practices. At that time, all the great assembly each received, recited, and understood its meaning, returning to their native lands to speak of the Bodhisattva's original practices and the Buddhas' original deeds, having completed the receiving and upholding.' 'At that time, the Buddha told Manjushri, Wisdom Ocean, Vajragarbha, Dharma Flower, and other eight thousand Bodhisattvas, all of whom were the foremost disciples in the Buddha-fields of the ten directions: 'You should, for the ignorant beings of the ten directions, receive, recite, and understand its meaning. For all beings of the past, future, and present, open the path of emptiness-wisdom and enter the gate of Dharma-illumination.'' 'At that time, there were five hundred thousand great Bodhisattvas, all Ekajāti-pratibaddha (one lifetime away from Buddhahood), who rose from their seats, receiving the Buddha's words, which would not perish for countless kalpas. There were also ten thousand Brahma-rāja (Brahma Kings), who also immediately rose from their seats, receiving the Buddha's words. There were also immeasurable Devis (goddesses), who rose from their seats, receiving the Buddha's words. At that time, the Bodhisattvas of the Boundless Buddha-field of other directions, and the Bodhisattvas of this land, having transformed their supernatural powers and entered the Maya-samadhi (illusion-like samadhi), leaped in the sky with immeasurable joy, having heard and received the Mālā-guna-sutra (Garland of Merits Sutra), mindfully receiving and practicing, accomplishing the Buddha-path, not abandoning the doors of all virtuous sages.' 'At that time, the Buddha again manifested a million transformation-powers, immeasurable light, and immeasurable pure bodies, repeatedly entrusting this Vajragarbha-sāgara-mālā-sutra (Vajragarbha Ocean Garland Sutra): 'You all, the great assembly! Receive and uphold this Sutra-dharma. This Sutra is the Dharma practiced in the minds of immeasurable hundreds of thousands of Buddhas of the past; you should receive, uphold, and make offerings.' At this time, the entire assembly, at once, emitted a thousand rays of light from their seats, illuminating the Tri-sahasra-maha-sahasra-lokadhatu (great trichiliocosm), joyfully receiving and upholding the Bodhisattva-acintya-mālā-sutra (Bodhisattva Inconceivable Garland Sutra), reverently receiving and offering, paying homage to the Buddha, and then withdrawing. There were also Six Desire Heaven Deva (gods of the Six Desire Heavens) and ten thousand kings, hearing that the Buddha's Dharma lecture had ended, at once wailing and weeping, tears flowing, the sound of lamentation filling the great trichiliocosm, none not sorrowing and weeping, then departing from their seats. There were also eighty billion great Bodhisattvas, all with the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity) having or not one'

等無為無相受持佛語，各入無盡法化三昧，歡喜而退。復有十千始行賢者，入九觀定，四禪、四空定、盡滅定，七凈十戒心入定見道度疑，正道行、知見行，斷知見，得入法故，禮佛而退。

爾時座中有八千菩薩各從座起，一金剛華菩薩白佛言：「世尊！未來世中說經菩薩法輪下，其聽法者受化奉行法用，復當云何？」

佛言：「佛子！快發斯問。佛子！先當爲聽法者與授菩薩法戒，然後為說菩薩之本行六入法門。佛子！次第為授四歸法：歸佛、歸法、歸僧、歸戒。得四不壞信心故，然後為授十戒：不殺、不盜、不妄語、不淫、不沽酒、不說在家出家菩薩罪過、不慳、不瞋、不自讚毀他、不謗三寶，是十波羅夷不可悔法。佛子！受十戒已，復為聽者教供養法師，常以天上無量華香、百千燈明、百千天衣瓔珞、百千妓樂、百味飲食屋宅經書，一切所須之物皆悉給與。弘通法師當如敬佛、如事父母、如事火婆羅門法。佛子！如事帝釋父母師僧，日日三時禮敬。為法捨身沒命，乃是佛子。如是求法之人，乃可為說菩薩之本行、百千萬佛轉授瓔珞法門。」時十億大眾嘆言：「未來世中無法、無三寶、無賢人，時劫從惡世起故。其說法者、其聽法者，甚難甚難。」復從坐起各各悲泣，號聲大慟，地轉海波、三千倒覆

【現代漢語翻譯】現代漢語譯本：

於是，領悟到無為無相之理，接受並奉行佛的教誨的人們，各自進入無盡法化三昧（Samadhi，一種高度集中的冥想狀態），歡喜地退下。又有十千位剛剛開始修行的賢者，進入九觀定（九種次第禪定），四禪定（色界四種禪定）、四空定（無色界四種禪定）、盡滅定（超越有想和無想的禪定），以七凈（七種清凈的修行方法）和十戒（十條戒律）之心入定，見道（證悟真理）而消除疑惑，行於正道，擁有正確的知見，斷除錯誤的知見，因此得以進入佛法，禮拜佛陀後退下。當時，座中有八千位菩薩各自從座位上站起，其中金剛華菩薩向佛陀稟告說：『世尊！未來世中，宣講佛經的菩薩在法輪（Dharmachakra，佛法之輪）運轉時，那些聽聞佛法的人接受教化，奉行佛法，又應當如何做呢？』佛陀說：『佛子！你問得很好。佛子！首先應當為聽法的人授予菩薩法戒，然後為他們宣說菩薩的根本修行——六入法門（六根與六塵相入的法門）。佛子！依次為他們授予四歸法（四皈依）：皈依佛、皈依法、皈依僧、皈依戒。使他們獲得四不壞信心（對佛、法、僧、戒的堅定不移的信心），然後為他們授予十戒：不殺生、不偷盜、不妄語、不邪淫、不賣酒、不說在家和出家菩薩的罪過、不慳吝、不嗔恚、不自讚毀他、不誹謗三寶（佛、法、僧），這十條是波羅夷（Parajika，斷頭罪），是不可懺悔的。佛子！受持十戒后，再為聽法的人教導供養法師的方法，常常以天上的無量鮮花香料、成百上千的燈火光明、成百上千的天衣瓔珞、成百上千的歌舞音樂、各種美味飲食、房屋住宅經書，以及一切所需的物品都全部給予。弘揚佛法的法師應當像尊敬佛陀一樣尊敬，像侍奉父母一樣侍奉，像事奉火婆羅門（Agni Brahman，古印度教祭司）一樣事奉。佛子！像事奉帝釋（Indra，佛教護法神）和父母師僧一樣，每天早中晚三次禮敬。爲了佛法捨棄身命，才是真正的佛子。像這樣求法的人，才可以為他們宣說菩薩的根本修行，以及百千萬佛輾轉傳授的瓔珞法門（一種殊勝的佛法）。』當時，十億大眾嘆息道：『未來世中，沒有佛法、沒有三寶、沒有賢人，因為那個時代的劫數是從惡世開始的。那些說法的人、那些聽法的人，真是太難太難了。』於是，他們從座位上站起，各自悲傷哭泣，號啕大哭，聲音巨大，以至於大地搖動，海水翻騰，三千世界都要傾覆。'

【English Translation】 English version:

Then, those who understood the principle of non-action and non-form, received and upheld the Buddha's teachings, each entered the Samadhi (Samadhi, a state of highly concentrated meditation) of endless Dharma transformation, and withdrew with joy. Furthermore, there were ten thousand newly practicing virtuous ones who entered the Nine Contemplations Samadhi (nine successive stages of meditation), the Four Dhyanas (four meditative states in the Form Realm), the Four Formless Absorptions (four meditative states in the Formless Realm), the Cessation Samadhi (meditation beyond perception and non-perception), with minds of the Seven Purities (seven kinds of pure practices) and the Ten Precepts (ten precepts), entered Samadhi, saw the Path (realized the truth) and eliminated doubts, walked the Right Path, possessed right knowledge and views, cut off wrong knowledge and views, and thus were able to enter the Dharma, prostrated to the Buddha and withdrew. At that time, eight thousand Bodhisattvas in the assembly rose from their seats, and one, Vajra Flower Bodhisattva, said to the Buddha: 'World Honored One! In the future, when the Bodhisattvas who preach the sutras turn the Wheel of Dharma (Dharmachakra, the Wheel of Dharma), how should those who listen to the Dharma, receive teachings, and practice the Dharma act?' The Buddha said: 'Son of Buddha! You have asked well. Son of Buddha! First, you should administer the Bodhisattva precepts to those who listen to the Dharma, and then explain to them the fundamental practice of the Bodhisattva—the Six Entrances Dharma Gate (the Dharma gate of the six sense organs interacting with the six sense objects). Son of Buddha! Sequentially administer the Four Refuges (Four Refuges): taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha, taking refuge in the Precepts. Enable them to obtain the Four Incorruptible Faiths (unwavering faith in the Buddha, Dharma, Sangha, and Precepts), and then administer the Ten Precepts to them: do not kill, do not steal, do not lie, do not engage in sexual misconduct, do not sell alcohol, do not speak of the faults of Bodhisattvas, whether they are lay or monastic, do not be stingy, do not be angry, do not praise oneself and disparage others, do not slander the Three Jewels (Buddha, Dharma, Sangha). These ten are Parajikas (Parajika, expulsion offenses), which are irredeemable. Son of Buddha! After receiving the Ten Precepts, further teach the listeners the method of offering to Dharma Masters, always giving them limitless heavenly flowers and incense, hundreds of thousands of lights, hundreds of thousands of heavenly garments and necklaces, hundreds of thousands of musical performances, various delicious foods, houses, residences, scriptures, and all necessary items. The Dharma Masters who propagate the Dharma should be respected as the Buddha, served as parents, and attended to as Agni Brahmans (Agni Brahman, ancient Hindu priests). Son of Buddha! Like serving Indra (Indra, Buddhist protector deity) and parents, teachers, and Sangha, pay homage three times a day, morning, noon, and evening. To give up one's life for the Dharma is to be a true son of the Buddha. Only to those who seek the Dharma in this way can the fundamental practice of the Bodhisattva be explained, as well as the Garland Dharma Gate (a supreme Dharma) transmitted by hundreds of thousands of Buddhas.' At that time, the ten billion people sighed and said: 'In the future, there will be no Dharma, no Three Jewels, no virtuous people, because the kalpa (aeon) of that era will begin from an evil age. Those who preach the Dharma and those who listen to the Dharma, it will be very, very difficult.' Then, they rose from their seats, each weeping sadly, wailing loudly, with such great sound that the earth shook, the sea surged, and the three thousand worlds were about to be overturned.

、二十八宿日月不現。是時大眾還攝神力僉然而敬，受持讀誦解說義句，十劫不滅無窮無盡。各各歡喜奉行，作禮而退。

菩薩瓔珞本業經卷下

【現代漢語翻譯】現代漢語譯本：二十八星宿和日月都隱沒不見。這時，大眾收回神通之力，全都肅然起敬，受持、讀誦、理解、解說經文的義理和語句，這種功德十劫也不會消滅，無窮無盡。大家各自歡喜地信奉修行，行禮後退下。

《菩薩瓔珞本業經》下卷

【English Translation】 English version: The twenty-eight constellations, the sun, and the moon all become invisible. At this time, the assembly withdraws their supernatural powers, and all reverently uphold, recite, understand, and explain the meaning of the sutra's phrases and sentences. This merit will not be extinguished for ten kalpas (aeons), it is endless and inexhaustible. Everyone joyfully believes and practices, pays homage, and retreats.

Boddhisattva-bhumi Sutra, Volume 2