T26n1522_十地經論
大正藏第 26 冊 No. 1522 十地經論
No. 1522
十地經論序
侍中崔光制
《十地經》者，蓋是神覺之玄苑、靈慧之妙宅，億善之基輿、萬度之綱統，理包群藏之秘、義冠眾典之奧，積漸心行，窮忍學之源，崇廣住德，極道慧之府，所以厚集肇慮朗成圓種，離怖首念赫為雷威。其為教也，微密精遠，究凈照之宗；融冶瑩練，儘性靈之妙。自寂場啟旭、固林輟暉，雖復聖訓充感、金言滿世，而淵猷沖賾，莫不網羅于其中矣。至於光宣真軌、融暢玄門，始自信仁、終泯空寂，因果既周、化業彌顯，默耀大方、影煥八極，豈直日月麗天洞燭千象、溟壑帶地混納百川而已哉！既理富瀛岳、局言靡測，廓明洪旨、寔系淵儒。北天竺大士婆藪槃豆，魏雲天親，挺高悟于像運、拔英規于季俗，故能徽蹤馬鳴、繼跡龍樹。每恨此經文約而義豐、言邇而旨遠，乃超然遐慨、邈爾悠想，慕釋迦之餘范、追剛藏之遺軌，誠復歲逾五百、處非六天，人梵乖遼、正像差迥，而妙契寰中、神協靡外，通法貫玄，莫愧往烈，遂乃準傍大宗爰制茲論，發趣精微、根由睿哲，旨奧音殊，宣譯俟賢，固以義囑中興、時憑聖代，大魏皇帝俊神天凝、玄情漢遠，揚治風于宇縣之外、敷道化于千載之下，每
【現代漢語翻譯】 現代漢語譯本 《十地經》（Dashabhumika Sutra）是神聖覺悟的玄妙園林，是靈性智慧的精妙宅邸，是積累無量善行的基礎，是統攝萬千法門的綱領。它的義理包含了一切經藏的秘密，它的意義超越了所有經典的奧妙。通過逐漸積累心行，可以窮盡忍辱學習的根源；通過崇尚和擴充套件安住的功德，可以達到道之智慧的府庫。因此，它能夠深厚地積累、開啟思慮，明朗地成就圓滿的種子，使人遠離恐懼，最初的念頭就能像雷霆一樣威猛。它的教義，精微深遠，窮盡了清凈觀照的宗旨；融化錘鍊，窮盡了性靈的奧妙。自從佛陀在菩提樹下證悟，在拘尸那迦入滅以來，雖然聖人的教誨充滿世間，金口玉言遍佈天下，但深遠的謀劃和精深的道理，沒有不被它所涵蓋的。至於光大宣揚真實的軌則，融會貫通玄妙的法門，開始於相信仁義，最終泯滅空寂，因果已經完備，教化事業更加顯著，默默地照耀著廣大的地方，光影煥發到四面八方，豈止是日月懸掛在天空，洞察一切現象，深邃的海洋承載著大地，彙集百川而已！既然義理豐富如瀛洲和岳陽，用語言難以衡量，廓清和闡明宏大的宗旨，實在依賴於淵博的儒者。北天竺的大士婆藪槃豆（Vasubandhu，世親），在魏朝被稱為天親，在佛法衰微的時代展現出高超的悟性，在末世俗流中拔出卓越的規範，所以能夠追隨馬鳴菩薩的遺風，繼承龍樹菩薩的足跡。他常常遺憾這部經文簡略而義理豐富，語言淺近而旨意深遠，於是超然地產生遙遠的感慨，邈遠地進行悠長的思索，仰慕釋迦牟尼佛的遺範，追隨剛藏菩薩的遺軌，確實已經過了五百多年，所處的地域不是六慾天，人和梵天的語言差異遙遠，正法和像法時期差別很大，但他的理解卻與宇宙相契合，精神與外界相協調，貫通佛法，通達玄妙，沒有愧對前賢的功績，於是依據大乘的宗旨，撰寫了這部論著，闡發趣味精微，根源於睿智哲理，旨意深奧，音韻殊妙，宣揚翻譯等待賢才。本來就將義理寄託于中興之時，時運憑藉聖明的時代，大魏皇帝的俊美神采上天凝聚，玄妙的情懷漢朝遙遠，在宇縣之外弘揚治理的風尚，在千載之下敷布教化的事業，每每
【English Translation】 English version The Dashabhumika Sutra (Ten Stages Sutra) is a profound garden of divine awakening, a wondrous abode of spiritual wisdom, the foundation for accumulating countless good deeds, and the guiding principle for encompassing myriad Dharma gates. Its doctrines contain the secrets of all sutras, and its meanings surpass the mysteries of all scriptures. Through gradually accumulating mental practices, one can exhaust the source of forbearance and learning; through revering and expanding the merits of abiding in virtue, one can reach the treasury of the wisdom of the Path. Therefore, it can deeply accumulate and initiate contemplation, clearly accomplish the perfect seed, enabling one to be free from fear, with the initial thought as powerful as thunder. Its teachings are subtle, profound, and far-reaching, exhausting the essence of pure contemplation; melting and refining, exhausting the wonders of spiritual nature. Since the Buddha's enlightenment under the Bodhi tree and his passing away in Kushinagar, although the sage's teachings have filled the world and the golden words have spread throughout the universe, profound plans and deep principles have not been excluded from it. As for glorifying and propagating the true precepts, harmonizing and elucidating the profound Dharma, beginning with believing in benevolence and righteousness, and ultimately extinguishing emptiness and stillness, the causes and effects are already complete, and the work of edification is even more evident, silently illuminating the vast expanse, and the shadows radiate in all directions, not only are the sun and moon hanging in the sky, illuminating all phenomena, and the deep ocean carrying the earth, gathering hundreds of rivers! Since the principles are as rich as Yingzhou and Yueyang, and the language is immeasurable, clarifying and elucidating the grand purpose truly relies on erudite scholars. The great scholar Vasubandhu (World-Kin) of North India, known as Tianqin in the Wei Dynasty, demonstrated his superior enlightenment in the era of declining Dharma, and extracted outstanding norms from the decadent customs of the late age, so he was able to follow the legacy of Bodhisattva Ashvaghosa and inherit the footsteps of Nagarjuna. He often regretted that this sutra was concise in text but rich in meaning, the language was simple but the purpose was far-reaching, so he transcendently generated distant feelings, and remotely conducted long thoughts, admiring the legacy of Shakyamuni Buddha, and following the legacy of Gangzang Bodhisattva, indeed more than five hundred years have passed, and the region where he was located was not the Six Desire Heavens, the languages of humans and Brahma were far apart, and the differences between the Dharma and the Semblance Dharma periods were great, but his understanding was in harmony with the universe, and his spirit was in coordination with the outside world, penetrating the Dharma, and understanding the profound, without being ashamed of the achievements of the predecessors, so he wrote this treatise based on the principles of Mahayana, expounding the subtle interests, rooted in wise philosophy, the purpose is profound, the sounds are special, and the propagation and translation await talented people. Originally, the meaning was entrusted to the time of rejuvenation, and the time relied on the holy era, the handsome spirit of the Great Wei Emperor was condensed by the heavens, and the profound feelings of the Han Dynasty were far away, promoting the style of governance outside the universe, and spreading the cause of edification under the millennium, often
以佛經為游心之場、釋典為棲照之囿，搜隱訪缺務乎照揚、有教必申無籍不備。以永平元年歲次玄枵四月上日，命三藏法師北天竺菩提留支，魏云道希，中天竺勒那摩提，魏云寶意，及傳譯沙門北天竺伏陀扇多，並義學緇儒一十餘人，在太極紫庭譯出斯論十有餘卷。斯二三藏並以邁俗之量高步道門，群藏淵部罔不研攬，善會地情、妙盡論旨，皆手執梵文口自敷唱，片辭只說、辯詣蔑遺，於時皇上親紆玄藻飛翰輪首，臣僚僧徒毗贊下風。四年首夏翻譯周訖，洋洋斖斖莫得其門，義富趣玄孰云窺測，剛藏妙說更興于像世，天親玄旨再光于季運。忝廁末筵，敢竊祇記。
十地經論初歡喜地第一之一
天親菩薩造
後魏北印度三藏菩提流支等譯
說此法門者， 及諸勸請法， 分別義藏人， 受持流通等。 法門等最勝， 頂禮解妙義， 欲令法久住， 自利利他故。
十地法門，初地所攝八分：一、序分；二、三昧分；三、加分；四、起分；五、本分；六、請分；七、說分；八、校量勝分。
經曰：如是我聞。一時婆伽婆成道未久，第二七日在他化自在天中自在天王宮摩尼寶藏殿，與大菩薩眾俱，一切不退轉，皆一生得阿耨多羅三藐三菩提，從他方佛世界俱來集會。此諸
【現代漢語翻譯】 現代漢語譯本：以佛經作為精神馳騁的場所，以佛家經典作為棲息和觀照的園囿，探尋隱晦之處，訪問缺失之處，致力於彰明和發揚佛法，凡是有教義必須闡述，沒有哪部典籍不完備。在永平元年，歲在玄枵（xuan xiao，星次名）四月上旬，皇帝命令三藏法師——來自北天竺的菩提留支（Bodhiruci），魏國稱他為道希；來自中天竺的勒那摩提（Ratnamati），魏國稱他為寶意；以及傳譯沙門——來自北天竺的伏陀扇多（Buddhasanta），還有精通義學的僧人學者十餘人，在太極紫庭翻譯出這部論著，共有十餘卷。這兩位或三位三藏法師都以超凡脫俗的器量，高尚的品格步入佛道，對於各種佛學典籍，無不深入研究和掌握，善於領會各地的風土人情，精妙地理解論著的宗旨，都親自手持梵文原本，口頭宣講和闡述，即使是片言隻語，也能辯證地表達，沒有遺漏。當時皇上親自撰寫序言，文采飛揚，群臣和僧侶都在一旁讚歎。歷時四年，在夏季之初翻譯完畢，內容浩瀚深邃，難以把握其要領，義理豐富，趣味玄妙，難以窺測其深淺，這部蘊含精深佛理的著作，必將在末法時代興盛起來，天親菩薩（Vasubandhu）的玄妙宗旨，也將在衰敗的時代再次發揚光大。我忝列于翻譯的末席，斗膽記錄下這些。
《十地經論》初歡喜地第一之一
天親菩薩造
後魏北印度三藏菩提流支等譯
宣說此法門的人，以及所有勸請說法的人，分別解釋經義的人，受持和流通此法門的人，此法門等最為殊勝，頂禮讚嘆解釋此法門的妙義，爲了讓佛法長久住世，爲了自利利他。
十地法門，初地所包含的八個部分：一、序分；二、三昧分；三、加分；四、起分；五、本分；六、請分；七、說分；八、校量勝分。
經文說：『如是我聞。』一時，婆伽婆（Bhagavan，世尊）成道后不久，第二個七日，在他化自在天（Parinirmita-vasavartin）中的自在天王宮摩尼寶藏殿，與大菩薩眾在一起，所有菩薩都不退轉，都將在一生中證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），從其他佛世界一起來到這裡。
【English Translation】 English version: Taking the Buddhist scriptures as a field for mental excursions, and the Buddhist canons as a garden for dwelling and contemplation, we diligently seek out the obscure and investigate the missing, striving to illuminate and propagate the Dharma. Every teaching must be expounded, and no scripture is left incomplete. In the first year of Yongping, in the fourth month of the year corresponding to Xuanxiao (a zodiacal division), the Emperor commanded the Tripitaka masters—Bodhiruci from North India, known as Daoxi in the Wei dynasty; Ratnamati from Central India, known as Baoyi in the Wei dynasty; and the translator-monk Buddhasanta from North India, along with more than ten monks and scholars versed in Buddhist doctrines, to translate this treatise in the Taiji Ziting (Imperial Palace), comprising more than ten volumes. These two or three Tripitaka masters, with their extraordinary qualities and noble character, entered the path of Buddhism. They delved deeply into all Buddhist scriptures, understanding and mastering them thoroughly. They were adept at comprehending the local customs and sentiments, and exquisitely grasped the essence of the treatises. They personally held the Sanskrit originals and orally expounded and elucidated them, ensuring that even the slightest word or phrase was accurately and comprehensively conveyed. At that time, the Emperor himself composed the preface, displaying brilliant literary talent, while the officials and monks praised him from below. After four years, the translation was completed at the beginning of summer. The content was vast and profound, difficult to grasp its essence. The meaning was rich and the interest was profound, making it difficult to fathom its depths. This work, containing profound Buddhist principles, will surely flourish in the degenerate age, and the profound teachings of Vasubandhu will be revived in the declining era. I, being at the end of the translation team, dare to record these respectfully.
The Ten Bhumi Sutra Commentary, First Joyful Ground, Part One
Composed by Bodhisattva Vasubandhu
Translated by Tripitaka Master Bodhiruci and others from North India of the Later Wei Dynasty
Those who expound this Dharma, and all those who encourage the expounding of the Dharma, those who separately explain the meaning of the scriptures, those who uphold and propagate this Dharma, this Dharma and others are the most supreme, paying homage and praising the wonderful meaning of explaining this Dharma, in order to let the Dharma live long in the world, for the benefit of oneself and others.
The Ten Bhumi Dharma, the eight parts contained in the first ground: 1. Introduction; 2. Samadhi; 3. Addition; 4. Arising; 5. Essence; 6. Request; 7. Explanation; 8. Comparison of Superiority.
The Sutra says: 'Thus have I heard. At one time, the Bhagavan (World Honored One), not long after attaining enlightenment, on the second seventh day, in the Mani Jewel Palace of the Paranirmitavasavartin (Heaven of Free Enjoyment of Transformations Wrought by Others), was with a great assembly of Bodhisattvas, all of whom were irreversible and would attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) in one lifetime, having come together from other Buddha worlds.'
菩薩，一切菩薩智慧境界悉得自在，一切如來智慧境界悉皆得入，勤行不息善能教化一切世間，隨時普示一切神通等事，于剎那中皆能成辦具足；不捨一切菩薩所起大愿，於一切世一切劫一切國土常修一切諸菩薩行，具足菩薩福德智慧，如意神足而無窮盡；能為一切而作饒益，能到一切菩薩智慧方便彼岸，能令眾生背世間道向涅槃門，不斷一切菩薩所行，善游一切菩薩禪定解脫三昧神通明慧，諸所施為善能示現；一切菩薩無作自在如意神足皆悉已得，於一念頃能至十方諸佛大會，勸發咨請受持一切諸佛法輪，常以大心供養諸佛，常能修習諸大菩薩所行事業；其身普現無量世界，其音遍聞無所不至，其心通達明見三世，一切菩薩所有功德具足修習。如是諸菩薩摩訶薩功德無量無邊，于無數劫說不可盡，其名曰：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、勝藏菩薩、蓮華勝藏菩薩、日藏菩薩、月藏菩薩、凈月藏菩薩、照一切世間莊嚴藏菩薩、智慧普照明藏菩薩、妙勝藏菩薩、栴檀勝藏菩薩、華勝藏菩薩、俱素摩勝藏菩薩、優缽羅華勝藏菩薩、天勝藏菩薩、福德勝藏菩薩、無礙清凈智藏菩薩、功德藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種樂說莊嚴藏菩薩、大光明網照藏菩薩、凈明勝照威德王藏菩薩、大金山凈光
明威德王藏菩薩、一切相莊嚴凈勝藏菩薩、金剛焰勝胸相莊嚴藏菩薩、焰熾藏菩薩、宿王光照藏菩薩、虛空庫無礙智藏菩薩、無礙妙音遠藏菩薩、陀羅尼功德持一切世間愿藏菩薩、海莊嚴藏菩薩、須彌勝藏菩薩、凈一切功德藏菩薩、如來藏菩薩、佛勝藏菩薩、解脫月菩薩。如是等菩薩摩訶薩，無量無邊阿僧祇、不可思議、不可稱、不可量、無有分齊、不可說不可說種種佛國土集，金剛藏菩薩而為上首。
論曰：時處等校量顯示勝故。此法勝故，在於初時及勝處說，此處宮殿等勝是名處勝。何故不色界說？此處感果故。何故不初七日說？思惟行因緣行故，本為利他成道。何故七日思惟不說？顯示自樂大法樂故。何故顯己法樂？為令眾生於如來所增長愛敬心故，復舍如是妙樂悲愍眾生為說法故。何故唯行因緣行？是因緣行顯示不共法故。何故菩薩說此法門？為令增長諸菩薩力故。何故唯金剛藏說？一切煩惱難壞，此法能破，善根堅實猶如金剛，故不異名說。何故名金剛藏？藏即名堅，其猶樹藏。又如懷孕在藏，是故堅如金剛如金剛藏。是諸善根，一切余善根中其力最上，猶如金剛。亦能產生人天道行，諸餘善根所不能壞，故名金剛藏。已說序分，次說三昧分。
經曰：爾時金剛藏菩薩摩訶薩，承佛威神，入菩
【現代漢語翻譯】 現代漢語譯本：明威德王藏菩薩（具有明亮威德之國王般功德的菩薩）、一切相莊嚴凈勝藏菩薩（以一切美好事物莊嚴自身，擁有清凈殊勝功德的菩薩）、金剛焰勝胸相莊嚴藏菩薩（胸前有金剛火焰般殊勝相，以此莊嚴自身的菩薩）、焰熾藏菩薩（擁有熾盛火焰般功德的菩薩）、宿王光照藏菩薩（如星宿之王般以光明照耀的菩薩）、虛空庫無礙智藏菩薩（擁有如虛空寶庫般無礙智慧的菩薩）、無礙妙音遠藏菩薩（擁有無礙美妙音聲，傳遍遠方的菩薩）、陀羅尼功德持一切世間愿藏菩薩（以陀羅尼的功德，持有利益一切世間的願望的菩薩）、海莊嚴藏菩薩（如大海般莊嚴的菩薩）、須彌勝藏菩薩（如須彌山般殊勝的菩薩）、凈一切功德藏菩薩（擁有清凈一切功德的菩薩）、如來藏菩薩（蘊含如來法身的菩薩）、佛勝藏菩薩（擁有佛陀殊勝功德的菩薩）、解脫月菩薩（如解脫之月般清涼的菩薩）。這些菩薩摩訶薩，數量無量無邊阿僧祇（梵語，意為無數），不可思議，不可稱量，沒有邊際，不可說不可說，來自種種佛國土的集合，以金剛藏菩薩（擁有金剛般堅固功德的菩薩）為首。
論曰：時間和地點等方面的比較顯示了此法的殊勝。此法殊勝，在於最初之時和殊勝之處宣說，此處宮殿等殊勝，是名為處勝。為什麼不在**說？因為此處感果。為什麼不在最初七日宣說？因為佛陀在思惟行因緣行，本是爲了利益他人而成道。為什麼七日思惟不說？爲了顯示自樂大法樂。為什麼顯示自己的法樂？爲了令眾生對於如來增長愛敬心，並且捨棄如此妙樂，悲憫眾生而說法。為什麼唯行因緣行？因為因緣行顯示不共法。為什麼菩薩宣說此法門？爲了令增長諸菩薩的力量。為什麼唯金剛藏說？因為一切煩惱難以破壞，此法能夠破除，善根堅實猶如金剛，所以不用其他名稱宣說。為什麼名為金剛藏？藏即是堅固之意，猶如樹藏。又如懷孕在藏中，所以堅固如金剛，如金剛藏。這些善根，在一切其餘善根中，其力量最為上等，猶如金剛。也能產生人天道之行，諸餘善根所不能破壞，所以名為金剛藏。已經說完序分，接下來宣說三昧分。
經曰：爾時金剛藏菩薩摩訶薩，承佛威神，入于
【English Translation】 English version: The Bodhisattva Mahasattvas are: Bright Majesty Virtue King Treasury Bodhisattva (Bodhisattva with the merits of a king with bright majesty and virtue), All Forms Adornment Pure Supreme Treasury Bodhisattva (Bodhisattva who adorns himself with all beautiful things and possesses pure and supreme merits), Vajra Flame Supreme Chest Form Adornment Treasury Bodhisattva (Bodhisattva whose chest has a vajra flame-like supreme form, using this to adorn himself), Flame Blazing Treasury Bodhisattva (Bodhisattva with blazing flame-like merits), Constellation King Light Illuminating Treasury Bodhisattva (Bodhisattva who illuminates with light like the king of constellations), Space Treasury Unobstructed Wisdom Treasury Bodhisattva (Bodhisattva with unobstructed wisdom like a space treasury), Unobstructed Wonderful Sound Distant Treasury Bodhisattva (Bodhisattva with unobstructed wonderful sound that spreads far), Dharani Merit Holds All Worldly Vows Treasury Bodhisattva (Bodhisattva who, with the merits of dharani, holds the vows to benefit all worlds), Ocean Adornment Treasury Bodhisattva (Bodhisattva who is as magnificent as the ocean), Sumeru Supreme Treasury Bodhisattva (Bodhisattva who is as supreme as Mount Sumeru), Pure All Merits Treasury Bodhisattva (Bodhisattva who possesses the treasury of purifying all merits), Tathagata Treasury Bodhisattva (Bodhisattva who contains the Tathagata's Dharmakaya), Buddha Supreme Treasury Bodhisattva (Bodhisattva who possesses the Buddha's supreme merits), Liberation Moon Bodhisattva (Bodhisattva who is as cool as the moon of liberation). These Bodhisattva Mahasattvas, in immeasurable, boundless Asamkhyas (Sanskrit, meaning countless), inconceivable, unquantifiable, without limit, unspeakable, and from a collection of various Buddha lands, are led by Vajra Treasury Bodhisattva (Bodhisattva who possesses vajra-like solid merits).
Commentary: The comparison of time and place, etc., shows the superiority of this Dharma. The superiority of this Dharma lies in its being spoken at the initial time and in a superior place. The superiority of this place, such as the palace, is called the superiority of place. Why is it not spoken at **? Because this is where the result is felt. Why is it not spoken in the first seven days? Because the Buddha was contemplating the causes and conditions of actions, originally to benefit others and achieve enlightenment. Why is the seven-day contemplation not spoken of? To reveal the joy of self and the joy of the great Dharma. Why reveal one's own Dharma joy? To increase the love and respect of sentient beings for the Tathagata, and to abandon such wonderful joy and speak the Dharma out of compassion for sentient beings. Why only practice the causes and conditions of actions? Because the practice of causes and conditions reveals the uncommon Dharma. Why do Bodhisattvas speak this Dharma gate? To increase the power of the Bodhisattvas. Why does only Vajra Treasury speak? Because all afflictions are difficult to destroy, and this Dharma can destroy them. The roots of goodness are solid like vajra, so it is not spoken by another name. Why is it called Vajra Treasury? Treasury means solid, like a tree's core. Also, like pregnancy in the womb, it is solid like vajra, like Vajra Treasury. These roots of goodness, among all other roots of goodness, have the highest power, like vajra. They can also generate the practices of the human and heavenly realms, which other roots of goodness cannot destroy, so it is called Vajra Treasury. Having finished speaking of the introduction, next we will speak of the Samadhi section.
Sutra: At that time, the Bodhisattva Mahasattva Vajra Treasury, relying on the Buddha's majestic power, entered into
薩大乘光明三昧。
論曰：入三昧者，顯示此法非思量境界故。已說三昧分，次說加分。
經曰：爾時金剛藏菩薩入是菩薩大乘光明三昧，即時十方過十億佛土微塵數等諸佛世界，有十億佛土微塵數諸佛皆現其身，同名金剛藏。是諸佛如是贊言：善哉善哉！金剛藏！乃能入是菩薩大乘光明三昧。複次善男子！如是十方十億佛土微塵數等諸佛皆同一號，加汝威神，此是盧舍那佛本願力故加。
論曰：何故多佛加？顯法及法師，增長恭敬心故。何故同號金剛藏？加本願力故。何故如來作如是愿？顯示多佛故。此三昧是法體，本行菩薩時皆名金剛藏，同說此法；今成正覺亦名金剛藏，故不異名加。又是菩薩聞諸如來同己名已增踴悅故。何故不言過無量世界？方便顯多佛故。何故定言十億佛土？為說十地故，此經如是多說十數。彼佛先作是愿，今復自加，后余佛加，故言盧舍那佛本願力故加。何故加？為說此法故加。復云何加？
經曰：又一切菩薩不可思議諸佛法明說，令入智慧地故、攝一切善根故、善分別選擇一切佛法故、廣知諸法故、善決定說諸法故、無分別智清凈不雜故、一切魔法不能染故、出世間法善根清凈故、得不可思議智境界故，乃至得一切智人智境界故，又得菩薩十地始終故、如實說
【現代漢語翻譯】 現代漢語譯本：薩大乘光明三昧（Samādhi of Great Vehicle Light）。
論曰：入三昧者，顯示此法非思量境界故。已說三昧分，次說加分。
經曰：爾時金剛藏菩薩（Vajragarbha Bodhisattva）入是菩薩大乘光明三昧，即時十方過十億佛土微塵數等諸佛世界，有十億佛土微塵數諸佛皆現其身，同名金剛藏（Vajragarbha）。是諸佛如是贊言：善哉善哉！金剛藏！乃能入是菩薩大乘光明三昧。複次善男子！如是十方十億佛土微塵數等諸佛皆同一號，加汝威神，此是盧舍那佛（Vairocana Buddha）本願力故加。
論曰：何故多佛加？顯法及法師，增長恭敬心故。何故同號金剛藏？加本願力故。何故如來作如是愿？顯示多佛故。此三昧是法體，本行菩薩時皆名金剛藏，同說此法；今成正覺亦名金剛藏，故不異名加。又是菩薩聞諸如來同己名已增踴悅故。何故不言過無量世界？方便顯多佛故。何故定言十億佛土？為說十地故，此經如是多說十數。彼佛先作是愿，今復自加，后余佛加，故言盧舍那佛本願力故加。何故加？為說此法故加。復云何加？
經曰：又一切菩薩不可思議諸佛法明說，令入智慧地故、攝一切善根故、善分別選擇一切佛法故、廣知諸法故、善決定說諸法故、無分別智清凈不雜故、一切魔法不能染故、出世間法善根清凈故、得不可思議智境界故，乃至得一切智人智境界故，又得菩薩十地始終故、如實說
【English Translation】 English version: The Samādhi of Great Vehicle Light.
Treatise: Entering samādhi shows that this Dharma is not a realm of thought. Having spoken of the samādhi division, next is the addition division.
Sūtra: At that time, Vajragarbha Bodhisattva entered this Bodhisattva's Samādhi of Great Vehicle Light. Immediately, in the worlds of the Buddhas in the ten directions, as numerous as the dust particles in ten billion Buddha-lands, there appeared ten billion Buddha-lands' worth of Buddhas, all with the same name, Vajragarbha. These Buddhas praised him thus: 'Excellent, excellent! Vajragarbha! You are able to enter this Bodhisattva's Samādhi of Great Vehicle Light.' Furthermore, good son! All these Buddhas in the ten directions, as numerous as the dust particles in ten billion Buddha-lands, all share the same name and add to your majestic power. This is because of the power of Vairocana Buddha's original vow.
Treatise: Why do many Buddhas add? To reveal the Dharma and the Dharma master, and to increase respectful hearts. Why the same name, Vajragarbha? Because of the addition of the power of the original vow. Why did the Tathāgata make such a vow? To reveal many Buddhas. This samādhi is the substance of the Dharma. When practicing as a Bodhisattva, they were all named Vajragarbha, and they all spoke this Dharma. Now, having attained perfect enlightenment, they are also named Vajragarbha, so there is no different name added. Also, this Bodhisattva, hearing that all the Tathāgatas share his name, increases in joy. Why not say 'beyond countless worlds'? To conveniently reveal many Buddhas. Why specifically say ten billion Buddha-lands? To explain the ten grounds (bhūmi), this sūtra speaks of the number ten in many places. That Buddha made this vow first, then added himself, and then the remaining Buddhas added, hence it is said that it is added by the power of Vairocana Buddha's original vow. Why add? To explain this Dharma. How is it added?
Sūtra: Moreover, all the inconceivable Buddha-dharmas of all Bodhisattvas are clearly explained, so that they may enter the ground of wisdom, gather all good roots, skillfully distinguish and choose all Buddha-dharmas, broadly know all dharmas, skillfully and decisively speak of all dharmas, have pure and unmixed non-discriminating wisdom, be unstained by all demonic powers, have pure good roots of transcendent dharmas, attain the realm of inconceivable wisdom, and even attain the realm of the wisdom of the all-knowing one, and also attain the beginning and end of the ten grounds of the Bodhisattva, and speak truthfully.
菩薩十地差別方便故、念隨順一切佛法故、觀達分別無漏法故、善擇大智慧光明方便故、令入具足智門故、隨所住處正說無畏辯才明故、得大無礙智地故、憶念不忘菩提心故、教化成就一切眾生界故、得通達分別一切處法故。
論曰：此二十句，依一切菩薩自利利他故加。如是初十句依自利行，后十句依利他行。是中一切菩薩者，謂住信行地。不可思議諸佛法者，是出世間道品。明者，見智得證。說者，于中分別。入者，信樂得證。智慧地者，謂十地智。如本分中說，此是根本入。如經「又一切菩薩不可思議諸佛法明說，令入智慧地」故。此修多羅中說，依根本入有九種入：一者攝入，聞慧中攝一切善根故，如經「攝一切善根」故。二者思議入，思慧於一切道品中智方便故，如經「善分別選擇一切佛法」故。三者法相入，彼彼義中無量種種知故，如經「廣知諸法」故。四者教化入，隨所思義名字具足善說法故，如經「善決定說諸法」故。五者證入，於一切法平等智見道時中善清凈故，如經「無分別智清凈不雜」故。菩薩教化眾生即是自成佛法，是故利他亦名自利。六者不放逸入，于修道時中遠離一切煩惱障故，如經「一切魔法不能染」故。七者地地轉入，出世間道品無貪等善根凈故，如經「出世間法善根清凈」
【現代漢語翻譯】 現代漢語譯本 菩薩由於十地的差別方便，由於憶念隨順一切佛法，由於觀達分別無漏法，由於善於選擇大智慧光明方便，由於令眾生進入具足智慧之門，由於隨所住之處正確宣說無畏辯才光明，由於獲得廣大的無礙智慧之地，由於憶念不忘菩提心（Bodhi-citta，覺悟之心），由於教化成就一切眾生界，由於能夠通達分別一切處法。
論曰：這二十句，是依據一切菩薩自利利他的緣故而新增的。像這樣，前面的十句是依據自利之行，後面的十句是依據利他之行。這其中的『一切菩薩』，是指安住于信行地的菩薩。『不可思議諸佛法』，是指超出世間的道品。『明』，是指見智獲得證悟。『說』，是指在其中分別解說。『入』，是指信樂而獲得證悟。『智慧地』，是指十地的智慧。如《本分》中所說，這是根本的入處。如經文所說：『又一切菩薩不可思議諸佛法明說，令入智慧地』。因此，這部修多羅（Sutra，佛經）中說，依據根本的入處有九種入：第一是攝入，聞慧中攝取一切善根的緣故，如經文所說：『攝一切善根』。第二是思議入，思慧在一切道品中具有智慧方便的緣故，如經文所說：『善分別選擇一切佛法』。第三是法相入，在各種各樣的意義中具有無量種種的知見的緣故，如經文所說：『廣知諸法』。第四是教化入，隨著所思的意義，名字具足而善於說法的緣故，如經文所說：『善決定說諸法』。第五是證入，在一切法平等智見道的時候，能夠善於清凈的緣故，如經文所說：『無分別智清凈不雜』。菩薩教化眾生就是自身成就佛法，因此利他也可以說是自利。第六是不放逸入，在修道的時候，遠離一切煩惱障礙的緣故，如經文所說：『一切魔法不能染』。第七是地地轉入，出世間的道品沒有貪婪等善根清凈的緣故，如經文所說：『出世間法善根清凈』
【English Translation】 English version Because of the skillful means of the differences in the ten Bhumi (ten grounds of Bodhisattvas), because of mindfulness conforming to all Buddha-dharma (teachings of the Buddha), because of observing and understanding the distinction of undefiled dharma, because of skillfully selecting the skillful means of great wisdom and light, because of enabling entry into the gate of complete wisdom, because of correctly proclaiming fearless eloquence and clarity in the place where one dwells, because of attaining the ground of great unobstructed wisdom, because of remembering and not forgetting the Bodhi-citta (mind of enlightenment), because of teaching and accomplishing all realms of sentient beings, because of attaining thorough understanding and distinction of all dharma in all places.
Treatise says: These twenty sentences are added based on all Bodhisattvas benefiting themselves and others. Thus, the first ten sentences are based on the practice of benefiting oneself, and the last ten sentences are based on the practice of benefiting others. Among them, 'all Bodhisattvas' refers to those who dwell in the ground of faith and practice. 'Inconceivable Buddha-dharma' refers to the path factors that transcend the world. 'Clarity' refers to the wisdom of seeing and attaining realization. 'Proclaiming' refers to explaining and distinguishing within it. 'Entry' refers to believing and attaining realization. 'Ground of wisdom' refers to the wisdom of the ten Bhumi. As said in the Fundamental Section, this is the fundamental entry. As the Sutra says, 'Moreover, all Bodhisattvas clearly proclaim the inconceivable Buddha-dharma, enabling entry into the ground of wisdom.' Therefore, this Sutra says that based on the fundamental entry, there are nine kinds of entry: First is the entry of gathering, because in the wisdom of hearing, all good roots are gathered, as the Sutra says, 'Gathering all good roots.' Second is the entry of contemplation, because in the wisdom of contemplation, there are skillful means of wisdom in all path factors, as the Sutra says, 'Skillfully distinguishing and selecting all Buddha-dharma.' Third is the entry of dharma characteristics, because in various meanings, there are immeasurable kinds of knowledge, as the Sutra says, 'Extensively knowing all dharma.' Fourth is the entry of teaching, because according to the meaning contemplated, the names are complete and one is skilled in proclaiming the dharma, as the Sutra says, 'Skillfully and decisively proclaiming all dharma.' Fifth is the entry of realization, because at the time of the path of equal wisdom and seeing of all dharma, one is able to be well purified, as the Sutra says, 'Undiscriminating wisdom is pure and unmixed.' When a Bodhisattva teaches sentient beings, it is the same as accomplishing the Buddha-dharma oneself, therefore benefiting others can also be called benefiting oneself. Sixth is the entry of non-negligence, because when cultivating the path, one is far away from all afflictions and obstacles, as the Sutra says, 'All magic cannot taint.' Seventh is the entry of transitioning from ground to ground, because the path factors that transcend the world are pure without greed and other good roots, as the Sutra says, 'The good roots of the dharma that transcends the world are pure.'
故。復有善根能為出世間道品因故。八者菩薩盡入，于第十地中入一切如來秘密智故，如經「得不可思議智境界」故。九者佛盡入，於一切智入智故，如經「乃至得一切智人智境界」故。是諸入為校量智義差別次第轉勝，非根本入。一切所說十句中皆有六種差別相門。此言說解釋應知除事，事者謂陰界入等。六種相者，謂總相、別相、同相、異相、成相、壞相。總者是根本入，別相者餘九入。別依止本，滿彼本故。同相者，入故。異相者，增相故。成相者，略說故。壞相者，廣說故。如世界成壞。餘一切十句中隨義類知。第二十句，所謂得菩薩十地始終故。此根本始終，是中始者，信欲親近等。終者，念持諸地。復有阿含及證，如是次第依初相，應知依根本始終。有十種始終：一者攝始終，思慧智隨所聞義受持說故，如經「如實說菩薩十地差別方便」故。二者欲始終，令證一切佛法故，如經「念隨順一切佛法」故。三者行始終，觀分時中無漏道品分別修相覺故，如經「觀達分別無漏法」故。四者證始終，見道時中法無我智方便故，如經「善擇大智慧光明方便」故。是中善擇者，擇中最勝。最勝者，法無我智故。大智慧者，過小乘故。光明者，對治無明故。此事中彼時中皆善知故。五者修道始終，出世間智智力得入法義
【現代漢語翻譯】 現代漢語譯本 因此，還有善根能夠作為出世間道品的因緣。第八種是菩薩完全進入，在第十地中進入一切如來的秘密智慧，如經文所說『得到不可思議的智慧境界』。第九種是佛完全進入，在一切智慧中進入智慧，如經文所說『乃至得到一切智人的智慧境界』。這些進入是用來衡量智慧意義的差別，次第逐漸殊勝，並非根本的進入。一切所說的十句中都有六種差別相門。這些言語解釋應當知道除去『事』，『事』指的是陰、界、入等。六種相是：總相、別相、同相、異相、成相、壞相。總相是根本的進入，別相是其餘九種進入。別相依止於根本，圓滿那個根本。同相是，都是『進入』。異相是，有增上的相。成相是，簡略地說。壞相是，廣闊地說。就像世界的成和壞一樣。其餘一切十句中，根據意義的類別來理解。第二十句，是說得到菩薩十地的始終。這個根本的始終，其中『始』是信、欲、親近等。『終』是憶念、保持各個地。還有阿含和證悟，像這樣次第依靠最初的相，應當知道依靠根本的始終。有十種始終：第一種是攝始終，思、慧、智隨著所聽聞的意義受持和說，如經文所說『如實地說菩薩十地的差別方便』。第二種是欲始終，爲了證悟一切佛法，如經文所說『念隨順一切佛法』。第三種是行始終，在觀、分時中，無漏道品分別修習的相的覺悟，如經文所說『觀達分別無漏法』。第四種是證始終，在見道時中，法無我智的方便，如經文所說『善於選擇大智慧光明方便』。這裡『善於選擇』，是選擇中最殊勝的。最殊勝的，是法無我智。『大智慧』，是超過小乘。『光明』，是對治無明。這件事中、那個時中，都善於知道。第五種是修道始終，出世間智、智力得到進入法義。
【English Translation】 English version Therefore, there are also good roots that can be the cause of the path of transcendence. The eighth is that Bodhisattvas fully enter, entering the secret wisdom of all Tathagatas in the tenth Bhumi (stage), as the sutra says, 'Attaining the inconceivable realm of wisdom.' The ninth is that Buddhas fully enter, entering wisdom in all wisdom, as the sutra says, 'Even attaining the realm of wisdom of those who have attained all wisdom.' These entries are used to measure the differences in the meaning of wisdom, with the order gradually becoming more excellent, but they are not fundamental entries. All the ten sentences spoken have six aspects of difference. These verbal explanations should know to exclude 'things,' which refer to the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), etc. The six aspects are: general aspect, specific aspect, same aspect, different aspect, accomplishing aspect, and destroying aspect. The general aspect is the fundamental entry, the specific aspect is the other nine entries. The specific aspect relies on the fundamental, fulfilling that fundamental. The same aspect is that they are all 'entries.' The different aspect is that they have an increasing aspect. The accomplishing aspect is that it is briefly stated. The destroying aspect is that it is broadly stated. Like the formation and destruction of the world. In all the other ten sentences, understand according to the category of meaning. The twentieth sentence is about attaining the beginning and end of the ten Bhumis of Bodhisattvas. This fundamental beginning and end, where 'beginning' is faith, desire, closeness, etc. 'End' is remembering and maintaining the various Bhumis. There are also Agama (scriptures) and realization, and in this way, relying on the initial aspect in order, one should know to rely on the fundamental beginning and end. There are ten kinds of beginning and end: The first is the beginning and end of gathering, where thought, wisdom, and knowledge follow the meaning heard, upholding and speaking it, as the sutra says, 'Truly speaking the differences and skillful means of the ten Bhumis of Bodhisattvas.' The second is the beginning and end of desire, to enable the realization of all Buddha-dharmas (teachings), as the sutra says, 'Mindfully conforming to all Buddha-dharmas.' The third is the beginning and end of practice, the awareness of the aspects of cultivating the undefiled path factors separately in the time of observation and division, as the sutra says, 'Observing, understanding, and distinguishing the undefiled dharmas.' The fourth is the beginning and end of realization, the skillful means of the wisdom of non-self of phenomena in the time of seeing the path, as the sutra says, 'Skillfully choosing the skillful means of great wisdom and light.' Here, 'skillfully choosing' is choosing the most excellent. The most excellent is the wisdom of non-self of phenomena. 'Great wisdom' is surpassing the Hinayana (Smaller Vehicle). 'Light' is the antidote to ignorance. In this matter and at that time, one is skilled in knowing. The fifth is the beginning and end of the path of cultivation, where transcendent wisdom and the power of wisdom are attained to enter the meaning of the Dharma.
故，如經「令入具足智門」故。此處菩薩于菩提有五種障：一者不能破諸邪論障，已說正義，他言能壞，復眷屬離散。二者不能答難障，於他問中茫然無對，設有言說人不信受。三者樂著小乘障，自不能得大菩提，復舍利益眾生。四者化眾生懈怠障，于中舍利他行，不助他善，復自善根不增長故。五者無方便智障，不能善化眾生，復自菩提行不滿足故。對治是障有五始終：一者能破邪論障始終，隨彼所著顯己正義，對治邪執無畏辯才性不闇故，如經「隨所住處正說無畏辯才明」故。二者能善答難始終，證大無礙智地故，如經「得大無礙智地」故。三者樂著小乘對治始終，大菩提愿大菩提念不忘失故，如經「憶念不忘菩提心」故。四者化眾生懈怠對治始終，利益眾生無疲倦故，如經「教化成就一切眾生界」故。五者無方便智對治始終，於五明處通達分別故，如經「通達分別一切處法」故。已說何故加，復云何加？謂口、意、身加。云何口加？
經曰：複次善男子！汝當辯說此諸法門差別方便法故、承諸佛神力如來智明加故、自善根清凈故、法界凈故、饒益眾生界故、法身智身故、正受一切佛位故、得一切世間最高大身故、過一切世間道故、出世間法道清凈故、得一切智人智滿足故。
論曰：此十句中，辯才
【現代漢語翻譯】 現代漢語譯本：因此，正如經文所說『令入具足智門』。此處菩薩在菩提道上有五種障礙：第一種是不能破除各種邪論的障礙，即使已經說了正義，別人也能用言語破壞，並且導致眷屬離散。第二種是不能回答難題的障礙，在別人提問時茫然無對，即使說了什麼，人們也不相信接受。第三種是樂於執著小乘的障礙，自己不能獲得大菩提（Mahabodhi，大徹大悟），並且捨棄利益眾生。第四種是教化眾生懈怠的障礙，在這種情況下捨棄利他行為，不幫助他人行善，並且自己的善根也不增長。第五種是沒有方便智慧的障礙，不能很好地教化眾生，並且自己菩提行的修行也不能圓滿。對治這些障礙有五個方面：第一是能破邪論的障礙，始終隨順他們所執著的，顯現自己的正義，用對治邪執的無畏辯才，因為本性不昏昧，正如經文所說『隨所住處正說無畏辯才明』。第二是能善於回答難題，始終證得大無礙智地，正如經文所說『得大無礙智地』。第三是樂於執著小乘的對治，始終是大菩提愿和大菩提念不忘失，正如經文所說『憶念不忘菩提心』。第四是教化眾生懈怠的對治，始終是利益眾生沒有疲倦，正如經文所說『教化成就一切眾生界』。第五是沒有方便智慧的對治，始終是在五明處通達分別，正如經文所說『通達分別一切處法』。已經說了何故加持，又如何加持？指的是口、意、身加持。什麼是口加持？ 經文說：『複次善男子！汝當辯說此諸法門差別方便法故、承諸佛神力如來智明加故、自善根清凈故、法界凈故、饒益眾生界故、法身智身故、正受一切佛位故、得一切世間最高大身故、過一切世間道故、出世間法道清凈故、得一切智人智滿足故。』 論中說：這十句中，辯才
【English Translation】 English version: Therefore, as the sutra says, 'To enter the gate of complete wisdom.' Here, a Bodhisattva has five kinds of obstacles on the path to Bodhi (Enlightenment): The first is the obstacle of not being able to refute various heretical arguments. Even if the correct meaning has been spoken, others can destroy it with words, and cause the scattering of the retinue. The second is the obstacle of not being able to answer difficult questions. When others ask questions, one is at a loss for words, and even if one says something, people do not believe or accept it. The third is the obstacle of being attached to the Hinayana (Small Vehicle), one cannot attain Mahabodhi (Great Enlightenment) oneself, and abandons benefiting sentient beings. The fourth is the obstacle of being懈怠(xiè dài, negligent) in transforming sentient beings, in which case one abandons altruistic actions, does not help others do good, and one's own roots of goodness do not grow. The fifth is the obstacle of lacking skillful wisdom, one cannot skillfully transform sentient beings, and one's own practice of Bodhi is not fulfilled. To counteract these obstacles, there are five aspects: The first is the obstacle of being able to refute heretical arguments, always following what they are attached to, revealing one's own correct meaning, using fearless eloquence to counteract heretical attachments, because one's nature is not obscured, as the sutra says, 'Wherever one dwells, one speaks correctly with fearless eloquence and clarity.' The second is being able to skillfully answer difficult questions, always realizing the ground of great unobstructed wisdom, as the sutra says, 'Attaining the ground of great unobstructed wisdom.' The third is counteracting attachment to the Hinayana, always with the great Bodhi vow and the great Bodhi thought not forgotten, as the sutra says, 'Remembering and not forgetting the Bodhi mind.' The fourth is counteracting懈怠(xiè dài, negligence) in transforming sentient beings, always benefiting sentient beings without fatigue, as the sutra says, 'Teaching and accomplishing all realms of sentient beings.' The fifth is counteracting the lack of skillful wisdom, always being thoroughly versed in the five sciences, as the sutra says, 'Thoroughly understanding and distinguishing all dharmas in all places.' It has already been said why there is addition, and how is there addition? It refers to the addition of body, speech, and mind. What is the addition of speech? The sutra says: 'Furthermore, good man! You should expound on the differential expedient methods of these Dharma gates, because you receive the divine power of all Buddhas and the illumination of the Tathagata's (如來, Thus Come One) wisdom, because your own roots of goodness are pure, because the Dharma realm is pure, because you benefit the realm of sentient beings, because of the Dharma body and wisdom body, because you rightly receive all Buddha positions, because you attain the highest and greatest body in all worlds, because you transcend all worldly paths, because the path of transcendent Dharma is pure, because you attain the fulfillment of the wisdom of all wise people.' The treatise says: In these ten sentences, eloquence
者，隨所得法義憶持不忘說故。諸法門者，謂十地法。差別者，種種名相故。此法善巧成，是故名方便。依根本辯才有二種辯才：一者他力辯才；二者自力辯才。他力辯才者，承佛神力故。云何承佛神力？如來智力不闇加故，如經「承諸佛神力如來智明加」故。自力辯才者有四種：一者有作善法凈辯才，如經「自善根清凈」故；二者無作法凈辯才，如經「法界凈」故；三者化眾生凈辯才，如經「饒益眾生界」故；四者身凈辯才，是身凈中顯三種盡：一者菩薩盡有二種利益、二者聲聞辟支佛不同盡、三者佛盡。菩薩盡者，法身離心意識，唯智依止，如經「法身智身」故。二種利益者，現報利益，受佛位故；后報利益，摩醯首羅智處生故。如經「正受一切佛位」故，「得一切世間最高大身」故。二乘不同盡者，度五道復涅槃道凈故，如經「過一切世間道」故，「出世間法道清凈」故。佛盡者，入一切智智滿足故，如經「得一切智人智滿足」故，「自力辯才校量轉勝上上」故。已說口加，云何意加？
經曰：爾時諸佛與金剛藏菩薩真實無畏身、與無障礙樂說辯才、與善凈智差別入、與善憶念不忘加、與善決定意方便、與遍至一切智處、與諸佛不壞力、與如來無所畏不怯弱、與一切智人智無礙分別法正見、與一切如來善
【現代漢語翻譯】 現代漢語譯本 『者』，因為隨所證得的法義憶持不忘而宣說的緣故。『諸法門』，指的是十地法。『差別』，是因為有種種名相的緣故。這種法善於巧妙地成就，所以叫做方便。依靠根本辯才，有兩種辯才：第一種是他力辯才；第二種是自力辯才。他力辯才，是憑藉佛的神力。如何憑藉佛的神力呢？因為如來的智慧光明沒有被遮蔽而加持的緣故，如經文所說：『憑藉諸佛神力，如來智慧光明加持』。自力辯才，有四種：第一種是有為善法清凈的辯才，如經文所說：『自身善根清凈』的緣故；第二種是無為法清凈的辯才，如經文所說：『法界清凈』的緣故；第三種是化度眾生清凈的辯才，如經文所說：『饒益眾生界』的緣故；第四種是身清凈的辯才，這身清凈中顯示了三種『盡』：第一種是菩薩的『盡』，有二種利益；第二種是聲聞、辟支佛不同的『盡』；第三種是佛的『盡』。菩薩的『盡』，是法身遠離心意識，唯有智慧依止，如經文所說：『法身智身』的緣故。二種利益，指的是現報利益，因為接受佛位的緣故；后報利益，因為在摩醯首羅（Maheśvara，大自在天）的智慧之處出生的緣故。如經文所說：『正受一切佛位』的緣故，『得到一切世間最高大的身』的緣故。二乘（聲聞和辟支佛）不同的『盡』，是度過五道，恢復涅槃道的清凈的緣故，如經文所說：『超過一切世間道』的緣故，『出世間法道清凈』的緣故。佛的『盡』，是進入一切智智圓滿的緣故，如經文所說：『得到一切智人智慧圓滿』的緣故，『自力辯才衡量后，越來越殊勝』的緣故。上面已經說了口加，那麼什麼是意加呢？ 經文說：『這時，諸佛給予金剛藏菩薩（Vajragarbha Bodhisattva）真實無畏的身、給予無障礙樂說辯才、給予善凈智慧差別入、給予善於憶念不忘的加持、給予善於決定的意方便、給予普遍到達一切智慧之處、給予諸佛不壞的力量、給予如來無所畏懼不怯弱、給予一切智人智慧無礙分別法正見、給予一切如來善』
【English Translation】 English version '者' (zhe), because it is said that one remembers and upholds the meaning of the Dharma obtained without forgetting. '諸法門' (zhū fǎ mén, all Dharma gates) refers to the Ten Grounds of Dharma. '差別' (chā bié, difference) is because there are various names and forms. This Dharma is skillful in achieving, therefore it is called '方便' (fāng biàn, expedient means). Relying on the fundamental eloquence, there are two kinds of eloquence: the first is other-powered eloquence; the second is self-powered eloquence. Other-powered eloquence is due to relying on the divine power of the Buddha. How to rely on the divine power of the Buddha? Because the wisdom light of the Tathagata is not obscured and is added, as the sutra says, 'Relying on the divine power of all Buddhas, the wisdom light of the Tathagata is added.' Self-powered eloquence has four kinds: the first is the eloquence of pure meritorious Dharma, as the sutra says, 'One's own roots of goodness are pure'; the second is the eloquence of pure unconditioned Dharma, as the sutra says, 'The Dharma realm is pure'; the third is the eloquence of pure transformation of sentient beings, as the sutra says, 'Benefiting the realm of sentient beings'; the fourth is the eloquence of pure body, in which three kinds of '盡' (jìn, exhaustion/cessation) are revealed: the first is the '盡' (jìn) of Bodhisattvas, which has two kinds of benefits; the second is the different '盡' (jìn) of Śrāvakas and Pratyekabuddhas; the third is the '盡' (jìn) of Buddhas. The '盡' (jìn) of Bodhisattvas is that the Dharmakaya is separated from mind-consciousness, and only wisdom relies on it, as the sutra says, 'Dharmakaya, wisdom body.' The two kinds of benefits refer to the benefit of present retribution, because of receiving the Buddha's position; the benefit of future retribution, because of being born in the wisdom place of Maheśvara (大自在天, Great Lord of the World). As the sutra says, 'Rightly receiving all Buddha positions,' 'Obtaining the highest and greatest body in all worlds.' The different '盡' (jìn) of the Two Vehicles (Śrāvakas and Pratyekabuddhas) is because of crossing the five paths and restoring the purity of the Nirvana path, as the sutra says, 'Exceeding all worldly paths,' 'The path of supramundane Dharma is pure.' The '盡' (jìn) of Buddhas is because of entering the complete all-knowing wisdom, as the sutra says, 'Obtaining the complete wisdom of all-knowing people,' 'Self-powered eloquence is measured and becomes increasingly superior.' The above has spoken of the addition of the mouth, so what is the addition of the mind? The sutra says: 'At that time, all the Buddhas gave Vajragarbha Bodhisattva (金剛藏菩薩) a truly fearless body, gave unobstructed eloquent speech, gave skillful and pure wisdom to enter into distinctions, gave the blessing of skillful remembrance without forgetting, gave skillful and decisive expedient means of intention, gave universal access to all places of wisdom, gave the indestructible power of all Buddhas, gave the Tathagata's fearlessness without timidity, gave the all-knowing person's wisdom, unobstructed discernment of the Dharma, right view, gave all the Tathagatas good.'
分別身口意莊嚴起故。
論曰：此十句意加。無畏身者有二種：一者與無上勝威德身，如王處眾自在無畏；二者與辯才無畏身，前色身勝、后名身勝。是名身有九種：一者不著辯才，說法不斷無滯礙故，如經「與無障礙樂說辯才」故。二者堪辯才，善凈堪智有四種：一者緣、二者法、三者作、四者成，善知此義成不成相故，如經「與善凈智差別入」故。三者任放辯才，說不待次、言辭不斷、處處隨意、不忘名義故，如經「與善憶念不忘加」故，「是不忘加意力加」故。四者能說辯才，隨所應度，種種譬喻能斷疑故，如經「與善決定意方便」故。五者不雜辯才，三種同相智常現前故，如經「與遍至一切智處」故。六者教出辯才，得佛十力，不壞於可度者令斷煩惱故，如經「與諸佛不壞力」故。七者不畏辯才，得佛決定，無畏於他，言說不怯弱故，如經「與如來無所畏不怯弱」故。八者無量辯才，於一切智隨順宣說修多羅等法六種正見故，如經「與一切智人智無礙分別法正見」故。九者同化辯才，得一切佛無畏身等三種教化，隨所度者顯示殊勝三業神化故，如經「與一切如來善分別身口意莊嚴起」故。又諸佛有力有慈悲，何故以十種無畏身唯加金剛藏而不加餘者？
經曰：何以故？以得菩薩大乘光明三昧法故
【現代漢語翻譯】 現代漢語譯本 由於分別以身、口、意莊嚴而發起（殊勝功德）。
論曰：這十句是意加（意樂的增上）。給予無畏身者有兩種：一是給予無上殊勝威德身，如同國王處於大眾之中自在無畏；二是給予辯才無畏身，前者是色身殊勝，後者是名身殊勝。這種名身有九種：一是不著辯才，說法不斷絕沒有滯礙的緣故，如經文所說『給予無障礙的樂說辯才』。二是堪能辯才，善於清凈堪能的智慧有四種：一是緣，二是法，三是作，四是成，善於了知這些意義的成與不成之相的緣故，如經文所說『給予善凈智差別入』。三是任運施放辯才，說法不等待次第，言辭不斷絕，處處隨意，不忘記名義的緣故，如經文所說『給予善憶念不忘加』，『這是不忘加意力加』。四是能說辯才，隨所應度化的眾生，用種種譬喻能夠斷除疑惑的緣故，如經文所說『給予善決定意方便』。五是不雜辯才，三種同相智常常現前的緣故，如經文所說『給予遍至一切智處』。六是教出辯才，得到佛的十力（Tathāgata-balas），不破壞可度化的眾生，使他們斷除煩惱的緣故，如經文所說『給予諸佛不壞力』。七是不畏辯才，得到佛的決定，對於他人沒有畏懼，言說不怯弱的緣故，如經文所說『給予如來無所畏不怯弱』。八是無量辯才，對於一切智（Sarvajñāna）隨順宣說修多羅（Sūtra）等法六種正見的緣故，如經文所說『給予一切智人智無礙分別法正見』。九是同化辯才，得到一切佛無畏身等三種教化，隨所度化的眾生顯示殊勝的身口意三業神化的緣故，如經文所說『給予一切如來善分別身口意莊嚴起』。又諸佛有力量有慈悲，為什麼以十種無畏身唯獨加持金剛藏（Vajragarbha）而不加持其餘菩薩呢？
經曰：什麼緣故呢？因為得到菩薩大乘光明三昧法的緣故。
【English Translation】 English version Because of separately arising from the adornment of body, speech, and mind.
Treatise says: These ten sentences are an addition of intention (augmentation of intention). There are two kinds of givers of fearless bodies: one is giving the unsurpassed and supreme majestic body, like a king being fearless and at ease among the masses; the other is giving the fearless body of eloquence, the former being the superiority of the physical body, and the latter being the superiority of the name body. This name body has nine kinds: first, non-attachment to eloquence, because the Dharma is spoken continuously without hindrance, as the sutra says, 'Giving unobstructed joyful eloquence.' Second, capable eloquence, being good at purifying capable wisdom, which has four kinds: first, condition; second, Dharma; third, action; fourth, accomplishment, being good at knowing the aspects of accomplishment and non-accomplishment of these meanings, as the sutra says, 'Giving good purified wisdom to enter into distinctions.' Third, spontaneous eloquence, speaking without waiting for sequence, words are continuous, at ease everywhere, not forgetting names and meanings, as the sutra says, 'Giving good mindfulness and non-forgetfulness,' 'This is the addition of non-forgetfulness and mental power.' Fourth, the eloquence of being able to speak, according to what beings should be delivered, using various metaphors to cut off doubts, as the sutra says, 'Giving good decisive intentional means.' Fifth, non-mixed eloquence, because the three kinds of co-arising wisdom are constantly present, as the sutra says, 'Giving access to all-knowing places.' Sixth, teaching eloquence, obtaining the ten powers of the Buddha (Tathāgata-balas), not destroying those who can be delivered, causing them to cut off afflictions, as the sutra says, 'Giving the indestructible powers of the Buddhas.' Seventh, fearless eloquence, obtaining the determination of the Buddha, having no fear of others, speech is not timid, as the sutra says, 'Giving the Thus Come One's fearlessness and non-timidity.' Eighth, immeasurable eloquence, in accordance with all-knowingness (Sarvajñāna), expounding the six correct views of the Sutras (Sūtra) and other Dharmas, as the sutra says, 'Giving the unobstructed and discerning correct view of the Dharma of the all-knowing person's wisdom.' Ninth, assimilating eloquence, obtaining the three kinds of teachings of all Buddhas, such as the fearless body, displaying the supreme three karmas of body, speech, and mind according to the beings to be delivered, as the sutra says, 'Giving all Thus Come Ones' good discernment of the arising of the adornment of body, speech, and mind.' Furthermore, since all Buddhas have power and compassion, why do they only bless Vajragarbha (Vajragarbha) with the ten kinds of fearless bodies and not the other Bodhisattvas?
The Sutra says: Why? Because of obtaining the Bodhisattva's Great Vehicle Light Samadhi Dharma.
，亦是菩薩本願起故、善凈深心故、善凈智圓滿故、善集助道法故、善修本業故、念持無量法故、信解清凈光明法故、善得陀羅尼門不壞故、法界智印善印故。
論曰：以是菩薩得大乘光明三昧法，餘者不得故。得三昧法有二種：一者本願成就現前故，如經「亦是菩薩本願起」故；二者三昧身攝功德故。此三昧身攝功德有八種，依自利利他故。一者因凈，深心趣菩薩地，盡清凈故，如經「善凈深心」故。深心者，信樂等，復是一切善法根本故。二者智凈，趣菩薩地，盡修道真如觀智故，如經「善凈智圓滿」故。此真如觀內智圓滿普照法界，猶如日輪光遍世界故。三者身轉凈，生生轉勝善行成滿故，如經「善集助道法」故。四者心調伏凈，善斷煩惱習故，如經「善修本業」故。五者聞攝凈，堪能受持一切如來所說秘密法故，如經「念持無量法」故。六者通凈，得勝通自在故，如經「信解清凈光明法」故，「以決定信力攝取通」故。七者辯才凈，善知陀羅尼門不相違故，如經「善得陀羅尼門不壞」故。于中所有初章字者是陀羅尼門，一一字門攝持無量名句字身故，不壞者前後不相違故。八者離慢凈，謂真實智教授不異故，如經「法界智印善印」故。于中三昧身攝功德有四種依自利因：善凈深心故、善凈智圓滿故、善
【現代漢語翻譯】 現代漢語譯本：這也是因為菩薩的本願生起，善於清凈深刻的內心，善於清凈智慧圓滿，善於積聚輔助修道的法門，善於修習根本的行業，憶念受持無量的法，信解清凈光明的法，善於獲得總持（Dharani）門而不毀壞，法界智慧的印記善於印證。
論中說：因為菩薩得到大乘光明三昧法，其餘的人不能得到。得到三昧法有兩種：一是本願成就而顯現，如經文所說『也是因為菩薩的本願生起』；二是三昧之身所攝取的功德。這三昧之身所攝取的功德有八種，依據自利利他而說。一是因的清凈，深刻的內心趨向菩薩的地位，窮盡清凈的緣故，如經文所說『善於清凈深刻的內心』。深刻的內心，就是信樂等等，而且是一切善法的根本。二是智慧的清凈，趨向菩薩的地位，窮盡修道真如觀的智慧的緣故，如經文所說『善於清凈智慧圓滿』。這真如觀的內在智慧圓滿普照法界，猶如太陽的光芒遍照世界。三是身體轉變的清凈，生生世世轉變殊勝，善行成就圓滿的緣故，如經文所說『善於積聚輔助修道的法門』。四是內心調伏的清凈，善於斷除煩惱習氣的緣故，如經文所說『善於修習根本的行業』。五是聽聞攝取的清凈，能夠受持一切如來所說的秘密法的緣故，如經文所說『憶念受持無量的法』。六是神通的清凈，得到殊勝神通自在的緣故，如經文所說『信解清凈光明的法』，『以決定的信力攝取神通』的緣故。七是辯才的清凈，善於知道總持（Dharani）門不互相違背的緣故，如經文所說『善於獲得總持（Dharani）門而不毀壞』。其中所有最初的章節字是總持（Dharani）門，每一個字門攝持無量的名句字身，不毀壞就是前後不互相違背。八是遠離我慢的清凈，就是真實智慧的教授沒有差異的緣故，如經文所說『法界智慧的印記善於印證』。其中三昧之身所攝取的功德有四種依據自利之因：善於清凈深刻的內心，善於清凈智慧圓滿，善於
【English Translation】 English version: This is also because of the Bodhisattva's original vow arising, being good at purifying the profound mind, being good at purifying wisdom to perfection, being good at accumulating auxiliary methods for cultivation, being good at cultivating fundamental karma, remembering and upholding immeasurable Dharma, believing and understanding the pure and luminous Dharma, being good at obtaining the Dharani gate without destruction, and the wisdom seal of the Dharma realm being good at sealing.
The treatise says: Because the Bodhisattva obtains the Great Vehicle Luminous Samadhi Dharma, others cannot obtain it. There are two kinds of obtaining Samadhi Dharma: one is the accomplishment of the original vow appearing, as the sutra says, 'It is also because of the Bodhisattva's original vow arising'; the second is the merits gathered by the Samadhi body. There are eight kinds of merits gathered by this Samadhi body, based on benefiting oneself and others. The first is the purity of the cause, the profound mind tending towards the Bodhisattva's stage, exhausting purity, as the sutra says, 'Being good at purifying the profound mind'. The profound mind is faith and joy, etc., and it is the root of all good dharmas. The second is the purity of wisdom, tending towards the Bodhisattva's stage, exhausting the wisdom of the True Suchness (Tathata) contemplation of cultivation, as the sutra says, 'Being good at purifying wisdom to perfection'. This inner wisdom of True Suchness contemplation perfectly illuminates the Dharma realm, just like the sun's light illuminates the world. The third is the purity of the transformation of the body, transforming into superiority life after life, good deeds accomplishing perfection, as the sutra says, 'Being good at accumulating auxiliary methods for cultivation'. The fourth is the purity of the mind's taming, being good at cutting off the habits of afflictions, as the sutra says, 'Being good at cultivating fundamental karma'. The fifth is the purity of hearing and gathering, being able to receive and uphold all the secret dharmas spoken by the Tathagatas, as the sutra says, 'Remembering and upholding immeasurable Dharma'. The sixth is the purity of supernormal powers, obtaining superior supernormal powers and freedom, as the sutra says, 'Believing and understanding the pure and luminous Dharma', 'Because of the power of determined faith, gathering supernormal powers'. The seventh is the purity of eloquence, being good at knowing that the Dharani gate does not contradict each other, as the sutra says, 'Being good at obtaining the Dharani gate without destruction'. Among them, all the initial chapter words are the Dharani gate, each word gate gathering immeasurable name-sentence-word bodies, not destroying means that the front and back do not contradict each other. The eighth is the purity of being free from arrogance, which means that the teaching of true wisdom is not different, as the sutra says, 'The wisdom seal of the Dharma realm being good at sealing'. Among them, the merits gathered by the Samadhi body have four kinds based on the cause of benefiting oneself: being good at purifying the profound mind, being good at purifying wisdom to perfection, being good at
集助道法故、善修本業故。此修多羅中四句次第說：精進因、不忘因、勢力因、彼不染因。復依利他因有四種：念持無量法故，斷疑因；信解清凈光明法故，敬重因；以神通力示現不思議處，令諸見者決定信入故，善得陀羅尼門不壞故，轉法理因；法若壞時假余尊法誦持故，法界智印善印故，教授出離因。如是化者，得自利不忘故。已說意加，云何身加？摩頂覺故。
經曰：爾時十方諸佛，不離本處以神通力皆申右手，善摩金剛藏菩薩摩訶薩頂。
論曰：不離本處而摩此者，顯示殊勝神力，若來此處則非奇異。是如意通力，非余通等。已說加分，云何起分？
經曰：諸佛摩金剛藏菩薩頂已，爾時金剛藏菩薩即從三昧起。
論曰：即從三昧起者，以三昧事訖故。又得勝力說時，復至定無言說故。已說起分，云何本分？
經曰：起三昧已告諸菩薩言：諸佛子！是諸菩薩愿善決定無雜不可見，廣大如法界，究竟如虛空，盡未來際覆護一切眾生界。佛子！是諸菩薩乃能入過去諸佛智地，乃能入未來諸佛智地，乃能入現在諸佛智地。諸佛子！此菩薩十地是過去未來現在諸佛已說今說當說，我因是事故如是說。何等為十？一名歡喜地；二名離垢地；三名明地；四名焰地；五名難勝地；六名現前地；
【現代漢語翻譯】 現代漢語譯本： 爲了幫助修行，增長智慧，所以要好好修習根本的行業。這部修多羅（Sutra，經）中的四句話依次說明：精進的因，不忘失的因，勢力的因，以及不被污染的因。再根據利他的因，有四種：因爲念誦和保持無量的法，所以能斷除疑惑；因為相信和理解清凈光明的法，所以能生起敬重心；用神通力示現不可思議的境界，讓見到的人決定信入，所以能善於得到陀羅尼（Dharani，總持）門而不毀壞，能轉法輪；當佛法衰敗時，憑藉其他尊貴的法來誦持，所以能用法界智印善加印證，教授出離的方法。像這樣教化眾生，能得到自利而不忘失。以上說了意加，那麼什麼是身加呢？就是摩頂覺悟。
經中說：『這時，十方諸佛，不離開自己的本處，用神通力都伸出右手，善巧地摩金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva）的頭頂。』
論中說：『不離開本處而摩頂，顯示了殊勝的神力，如果來到這裡摩頂，就不是奇異了。這是如意神通力，不是其他的神通可以比擬的。』以上說了加分，那麼什麼是起分呢？
經中說：『諸佛摩金剛藏菩薩頂后，這時金剛藏菩薩就從三昧（Samadhi，禪定）中起身。』
論中說：『從三昧中起身，是因為三昧的事情已經完畢。又因為得到殊勝的力量可以說話，恢復到沒有禪定時的言語狀態。』以上說了起分，那麼什麼是本分呢？
經中說：『從三昧起身之後，告訴諸菩薩說：諸佛子！這些菩薩的願力善妙、決定、沒有雜染、不可見，廣大如法界，究竟如虛空，直到未來際都覆蓋和保護一切眾生界。佛子！這些菩薩能夠進入過去諸佛的智地，能夠進入未來諸佛的智地，能夠進入現在諸佛的智地。諸佛子！這菩薩十地是過去、未來、現在諸佛已經說過、現在正在說、將來要說的，我因為這個緣故這樣說。哪十個呢？一名歡喜地；二名離垢地；三名明地；四名焰地；五名難勝地；六名現前地；』
【English Translation】 English version: To aid in cultivation and increase wisdom, one should diligently practice their fundamental occupation. The four sentences in this Sutra (Sutra, scripture) sequentially explain: the cause of diligence, the cause of non-forgetfulness, the cause of power, and the cause of non-contamination. Furthermore, based on the cause of benefiting others, there are four types: because of reciting and upholding immeasurable Dharmas, one can eliminate doubts; because of believing and understanding pure and luminous Dharmas, one can generate respect; using supernatural powers to manifest inconceivable realms, allowing those who see them to firmly believe and enter, one can skillfully obtain the Dharani (Dharani, mantra) gate without destruction, and turn the Dharma wheel; when the Dharma declines, relying on other venerable Dharmas to recite and uphold, one can use the Dharma realm wisdom seal to seal it well, and teach the method of liberation. Like this, teaching and transforming beings can achieve self-benefit without forgetting. The above has explained the mental addition, so what is the physical addition? It is awakening through touching the crown of the head.
The Sutra says: 'At that time, all the Buddhas of the ten directions, without leaving their original places, all extended their right hands with supernatural power and skillfully touched the crown of the head of Vajragarbha Bodhisattva Mahasattva (Vajragarbha Bodhisattva Mahasattva).'
The Treatise says: 'Touching the crown of the head without leaving the original place shows the supreme supernatural power. If they came here to touch the crown of the head, it would not be extraordinary. This is the power of wish-fulfilling supernatural power, not comparable to other supernatural powers.' The above has explained the addition part, so what is the rising part?
The Sutra says: 'After the Buddhas touched the crown of the head of Vajragarbha Bodhisattva, at that time Vajragarbha Bodhisattva arose from Samadhi (Samadhi, meditation).'
The Treatise says: 'Arising from Samadhi means that the matter of Samadhi has been completed. Also, because one has obtained supreme power to speak, one returns to the state of speech without meditation.' The above has explained the rising part, so what is the fundamental part?
The Sutra says: 'After arising from Samadhi, he told the Bodhisattvas: 'Buddha-sons! The vows of these Bodhisattvas are good, decisive, without impurities, invisible, vast as the Dharma realm, ultimately like space, covering and protecting all sentient beings until the future. Buddha-sons! These Bodhisattvas can enter the wisdom ground of the Buddhas of the past, can enter the wisdom ground of the Buddhas of the future, and can enter the wisdom ground of the Buddhas of the present. Buddha-sons! These ten grounds of Bodhisattvas are what the Buddhas of the past, future, and present have spoken, are speaking, and will speak. I speak like this because of this reason. What are the ten? First is the Joyful Ground; second is the Stainless Ground; third is the Luminous Ground; fourth is the Flaming Ground; fifth is the Difficult-to-Conquer Ground; sixth is the Manifest Ground;'
七名遠行地；八名不動地；九名善慧地；十名法雲地。諸佛子！此菩薩十地，過去未來現在諸佛已說今說當說。佛子！我不見有諸佛世界是諸如來不嘆說此菩薩十地者。何以故？此是菩薩摩訶薩增上勝妙法故，亦是菩薩光明法門，所謂分別十地事。諸佛子！是事不可思議，所謂菩薩摩訶薩諸地智慧。
論曰：何故不請而說？若不自說，眾則不知為說不說，又復不知欲說何法。愿善決定者，如初地中說發菩提心，即此本分中愿應知。善決定者，真實智攝故善；決定者即是善決定。此已入初地，非信地所攝。此善決定有六種：一者觀相善決定，真如觀一味相故，如經「無雜」故。二者真實善決定，非一切世間境界出世間故，如經「不可見」故。三者勝善決定，大法界故、一切佛根本故，如經「廣大如法界」故。大、勝、高、廣，一體異名，法相義故，一切法法爾故。復法界大真如觀，勝諸凡夫二乘智等，凈法法爾故。復法界大方便集地，謂說大乘法法爾故。復法界大白法界，善法法爾故。四者因善決定有二種：一成無常愛果因善決定。是因如虛空，依是生諸色，色不盡故。如經「究竟如虛空」故。二常果因善決定，得涅槃道，如經「盡未來際」故。五者大善決定，隨順作利益他行，如經「覆護一切眾生界」故。次前
【現代漢語翻譯】 現代漢語譯本：七名為遠行地；八名為不動地；九名為善慧地；十名為法雲地。諸位佛子！這菩薩的十地，過去、未來、現在諸佛已經說過、正在說、將要說。佛子！我沒有見到任何諸佛世界中的如來不讚嘆和宣說這菩薩十地的。為什麼呢？因為這是菩薩摩訶薩（菩薩中的大菩薩）增上殊勝微妙的法，也是菩薩的光明法門，也就是分別解說十地的事情。諸位佛子！這件事是不可思議的，也就是菩薩摩訶薩諸地的智慧。
論曰：為什麼不請問就自己說了呢？如果自己不說，大家就不知道是說了還是沒說，也不知道想要說什麼法。『愿善決定』，就像初地中說的發菩提心，就應該在本分中瞭解。『善決定』，是被真實智慧所攝持的，所以是『善』；『決定』就是『善決定』。這已經進入初地，不是信地所能包含的。這『善決定』有六種：一是觀相善決定，因為真如觀是一味相，就像經文說的『無雜』。二是真實善決定，不是一切世間境界，而是出世間的，就像經文說的『不可見』。三是勝善決定，因為是大法界、一切佛的根本，就像經文說的『廣大如法界』。大、勝、高、廣，是一個本體的不同名稱，因為是法相的意義，一切法本來就是如此。又是法界大真如觀，勝過凡夫二乘的智慧等等，因為清凈法本來就是如此。又是法界大方便集地，就是說大乘法本來就是如此。又是法界大白法界，善法本來就是如此。四是因善決定，有兩種：一是成就無常愛果的因善決定。這個因就像虛空，依靠它產生各種，沒有窮盡。就像經文說的『究竟如虛空』。二是常果因善決定，得到涅槃之道，就像經文說的『盡未來際』。五是大善決定，隨順著做利益他人的行為，就像經文說的『覆護一切眾生界』。接在前面。
【English Translation】 English version: The seventh is called the Far-Reaching Ground; the eighth is called the Immovable Ground; the ninth is called the Ground of Good Wisdom; the tenth is called the Cloud of Dharma Ground. O sons of the Buddhas! These ten grounds of the Bodhisattva, the Buddhas of the past, future, and present have spoken, are speaking, and will speak. O sons of the Buddhas! I have not seen any Buddha-worlds where the Tathagatas do not praise and speak of these ten grounds of the Bodhisattva. Why? Because this is the supreme and wonderful Dharma of the Bodhisattva-Mahasattvas (great Bodhisattvas), and it is also the Dharma-gate of light for Bodhisattvas, namely, distinguishing the matters of the ten grounds. O sons of the Buddhas! This matter is inconceivable, namely, the wisdom of the Bodhisattva-Mahasattvas in the various grounds.
Treatise: Why does he speak without being asked? If he does not speak himself, the assembly will not know whether he has spoken or not, and they will also not know what Dharma he intends to speak. 'Wishing for good determination,' as in the initial ground where the arising of Bodhicitta (the mind of enlightenment) is spoken of, should be understood within this inherent nature. 'Good determination' is good because it is encompassed by true wisdom; 'determination' is precisely 'good determination.' This has already entered the initial ground and is not encompassed by the ground of faith. This 'good determination' has six aspects: First, good determination in observing characteristics, because the contemplation of Suchness (true nature) is of a single flavor, as the sutra says, 'without mixture.' Second, true good determination, not being of all worldly realms but being transcendent, as the sutra says, 'invisible.' Third, supreme good determination, because it is the great Dharma-realm, the root of all Buddhas, as the sutra says, 'vast as the Dharma-realm.' Great, supreme, high, and vast are different names for the same entity, because it is the meaning of Dharma-characteristics, and all dharmas are naturally so. Furthermore, the great contemplation of Suchness of the Dharma-realm surpasses the wisdom of ordinary beings and those of the two vehicles (Shravakas and Pratyekabuddhas), because pure Dharma is naturally so. Furthermore, the great skillful means gathering ground of the Dharma-realm means that the Mahayana Dharma is naturally so. Furthermore, the great white Dharma-realm of the Dharma-realm means that good Dharma is naturally so. Fourth, good determination in cause has two aspects: First, good determination in the cause of achieving impermanent fruits of love. This cause is like space, relying on it, various * arise, and the * are inexhaustible. As the sutra says, 'ultimately like space.' Second, good determination in the cause of constant fruit, attaining the path of Nirvana, as the sutra says, 'to the end of the future.' Fifth, great good determination, acting in accordance with benefiting others, as the sutra says, 'covering and protecting all realms of sentient beings.' Following the preceding.
善決定，此愿世間涅槃中非一向住故。六者不怯弱善決定，入一切諸佛智地不怯弱故，如經「佛子是諸菩薩乃至入現在諸佛智地」故。復此十地產生佛智住持故，如經「諸佛子此菩薩十地是過去未來現在諸佛已說今說當說」故。于中善決定者是總相，餘者是別相。同相者善決定，異相者別相故。成相者是略說，壞相者廣說故，如世界成壞。何故定說菩薩十地？對治十種障故。何者十障？一者凡夫我相障；二者邪行於眾生身等障；三者闇相於聞思修等諸法忘障；四者解法慢障；五者身凈我慢障；六者微煩惱習障；七者細相習障；八者于無相有行障；九者不能善利益眾生障；十者于諸法中不得自在障。何故十地初名歡喜乃至十名法雲？成就無上自利利他行，初證聖處多生歡喜，故名歡喜地。離能起誤心犯戒煩惱垢等，清凈戒具足，故名離垢地。隨聞思修等照法顯現，故名明地。不忘煩惱薪智火能燒，故名焰地。得出世間智方便善巧，能度難度，故名難勝地。般若波羅蜜行有間大智現前，故名現前地。善修無相行功用，究竟能過世間二乘出世間道，故名遠行地。報行純熟無相無間，故名不動地。無礙力說法，成就利他行，故名善慧地。得大法身具足自在，故名法雲地。如是受法王位，猶如太子于諸王子而得自在，是處有微智
【現代漢語翻譯】 現代漢語譯本 善決定，這個願望是因為在世間的涅槃中並非一成不變。第六個是不怯弱的善決定，因為進入一切諸佛的智慧之地而不怯弱，如經文所說：『佛子，這些菩薩乃至進入現在諸佛的智慧之地』。而且這十地產生佛的智慧並住持，如經文所說：『諸佛子，這菩薩十地是過去、未來、現在諸佛已說、今說、當說』。其中，善決定是總相，其餘是別相。同相的是善決定，異相的是別相。成相是略說，壞相是廣說，如世界的成壞。 為什麼一定要說菩薩十地呢？爲了對治十種障礙。哪十種障礙呢？第一種是凡夫的我相障；第二種是邪行於眾生身等的障礙；第三種是闇相，對於聞、思、修等諸法的遺忘障礙；第四種是解法慢障；第五種是身凈我慢障；第六種是微細煩惱習氣障；第七種是細相習氣障；第八種是對於無相的有行障；第九種是不能很好地利益眾生障；第十種是在諸法中不得自在障。 為什麼十地最初名為歡喜地，乃至第十地名為法雲地呢？因為成就無上的自利利他之行，初次證得聖位，多生歡喜，所以名為歡喜地。遠離能引起誤心、犯戒的煩惱垢等，清凈戒律具足，所以名為離垢地。隨著聞、思、修等照亮法義顯現，所以名為明地。不忘記煩惱如薪柴，智慧之火能夠焚燒，所以名為焰地。得出世間的智慧方便善巧，能夠度化難度之人，所以名為難勝地。般若波羅蜜的修行有間斷，但大智慧現前，所以名為現前地。善於修習無相之行，功用究竟，能夠超過世間的二乘出世間道，所以名為遠行地。報行純熟，無相無間，所以名為不動地。無礙之力說法，成就利他之行，所以名為善慧地。得到大法身，具足自在，所以名為法雲地。如此接受法王之位，猶如太子在諸王子中得到自在，這個地方有微妙的智慧。
【English Translation】 English version 'Good Determination' because this aspiration is not fixed in the Nirvana of the world. Sixth is 'Undaunted Good Determination' because one is not daunted when entering the wisdom ground of all Buddhas, as the sutra says, 'Buddha-children, these Bodhisattvas even enter the wisdom ground of present Buddhas.' Moreover, these ten grounds generate and sustain the wisdom of the Buddha, as the sutra says, 'Buddha-children, these ten grounds of Bodhisattvas are what the Buddhas of the past, future, and present have spoken, are speaking, and will speak.' Among them, 'Good Determination' is the general characteristic, and the rest are specific characteristics. The similar characteristic is 'Good Determination,' and the different characteristic is the specific characteristics. The 'becoming' aspect is a brief explanation, and the 'decaying' aspect is a detailed explanation, like the formation and decay of the world. Why is it specifically said that there are ten Bodhisattva grounds? It is to counteract ten kinds of obstacles. What are the ten obstacles? First is the obstacle of the 'I' (self) concept of ordinary beings; second is the obstacle of wrong actions towards the bodies of sentient beings, etc.; third is the obstacle of darkness, the forgetting of Dharmas such as hearing, thinking, and meditating; fourth is the obstacle of pride in understanding the Dharma; fifth is the obstacle of pride in the purity of the body; sixth is the obstacle of subtle habitual afflictions; seventh is the obstacle of subtle habitual tendencies; eighth is the obstacle of acting with form in the formless; ninth is the obstacle of not being able to benefit sentient beings well; tenth is the obstacle of not attaining freedom in all Dharmas. Why are the ten grounds initially named 'Joyful Ground' (Pramudita Bhumi) and the tenth named 'Cloud of Dharma Ground' (Dharma Megha Bhumi)? Because one accomplishes the supreme practice of benefiting oneself and others, and initially attains the holy position, generating much joy, hence it is named 'Joyful Ground'. Being apart from afflictions and defilements that can cause mistaken thoughts and violations of precepts, and having pure precepts fully, hence it is named 'Immaculate Ground' (Vimala Bhumi). Following hearing, thinking, meditating, etc., the meaning of the Dharma is illuminated and manifested, hence it is named 'Luminous Ground' (Prabhakari Bhumi). Not forgetting that afflictions are like firewood, and the fire of wisdom can burn them, hence it is named 'Flaming Ground' (Arcismati Bhumi). Attaining skillful means of transcendent wisdom, able to liberate those who are difficult to liberate, hence it is named 'Difficult to Conquer Ground' (Sudurjaya Bhumi). The practice of Prajna Paramita (Perfection of Wisdom) is intermittent, but great wisdom manifests, hence it is named 'Manifest Ground' (Abhimukhi Bhumi). Skillfully cultivating the practice of the formless, the function is ultimate, able to surpass the worldly path of the two vehicles (Sravakas and Pratyekabuddhas) and the transcendent path, hence it is named 'Far-Reaching Ground' (Duramgama Bhumi). The fruition of actions is pure, without form and without interruption, hence it is named 'Immovable Ground' (Acala Bhumi). Speaking the Dharma with unobstructed power, accomplishing the practice of benefiting others, hence it is named 'Good Wisdom Ground' (Sadhumati Bhumi). Attaining the great Dharma body, fully possessing freedom, hence it is named 'Cloud of Dharma Ground' (Dharma Megha Bhumi). Thus, receiving the position of Dharma King, like a prince among princes attaining freedom, this place has subtle wisdom.
障故不自在，對治此障故說佛地。又如懷孕在藏，菩薩十地亦復如是，以諸地有障故。如子生時，佛時亦爾，事究竟故。又如生時諸根覺了，佛亦如是，於一切境界智明瞭故。藏有十時：一者陀羅婆身時；二者捭羅婆身時；三者尸羅他身時；四者堅身時；五者形相似色身時；六者性相似身時；七者業動身時；八者滿足身時，于中有三種：根滿足時、男女相別滿足時、廣長諸相滿足時。如是十時諸地相似故。佛子我不見有諸佛世界是諸如來不嘆說此菩薩十地者，顯此勝法，為令時眾增渴仰故。佛世界者，于中成佛，喻如稻田。往作佛事者，亦名佛世界。嘆說者，于中有二種：一者為說阿含義；二者為證入義。摩訶薩者，有三種大：一愿大；二行大；三利益眾生大。勝妙法者，諸法門中最殊勝故。光明者，此大乘法顯照一切余法門故。法門者，名為法故。分別十地事者，顯示世間智所知法故。是事不可思議，所謂菩薩摩訶薩諸地智慧者，顯示出世間智故，此非世間分別地智慧成菩薩清凈道故。已說本分，云何請分？
經曰：爾時金剛藏菩薩說諸菩薩十地名已，默然而住，不復分別。是時一切菩薩眾聞說菩薩十地名已，咸皆渴仰欲聞解說，各作是念：何因何緣，是金剛藏菩薩說諸菩薩十地名已，默然而住不更解釋？時
【現代漢語翻譯】 現代漢語譯本 障礙的緣故導致不自在，爲了對治這種障礙，所以宣說了佛地。又比如懷孕在母胎中，菩薩的十地也是如此，因為各個地都有障礙的緣故。如同孩子出生時，成佛的時刻也是這樣，因為事情已經究竟圓滿。又如同出生時諸根已經覺了，佛也是這樣，對於一切境界的智慧都明瞭的緣故。母胎中有十個階段：第一是陀羅婆身時（kalala，凝滑位）；第二是捭羅婆身時（arbuda，皰位）；第三是尸羅他身時（peshi，凝肉位）；第四是堅身時（ghana，堅肉位）；第五是形相似色身時（prashakha，肢節位）；第六是性相似身時（roma-nakha-kesha，毛髮爪位）；第七是業動身時（garbha，胎動位）；第八是滿足身時，其中有三種滿足：根滿足時、男女相別滿足時、廣長諸相滿足時。這十個階段與菩薩十地相似的緣故。佛子，我不曾見過有哪個佛世界，諸如來不讚嘆宣說這菩薩十地的，這是爲了彰顯這種殊勝的法，爲了讓當時的聽眾增加渴求仰慕之心。佛世界，是指在其中成就佛果的世界，比喻如同稻田。前往行作佛事的地方，也叫做佛世界。讚歎宣說，其中有兩種：一是為宣說阿含義（artha，意義）；二是為證入義（adhigama，證悟）。摩訶薩（Mahasattva，大菩薩）有三種大：一愿大；二行大；三利益眾生大。殊勝妙法，是指在一切法門中最殊勝的緣故。光明，是指這大乘法能夠顯照一切其餘的法門。法門，是因為名為法的緣故。分別十地事，是爲了顯示世間智慧所能知的法。這件事是不可思議的，所謂菩薩摩訶薩的諸地智慧，是爲了顯示出世間的智慧，因為這並非世間分別地的智慧能夠成就菩薩清凈道的緣故。以上已經說了本分，那麼什麼是請分呢？ 經文說：當時金剛藏菩薩（Vajragarbha Bodhisattva）說完諸菩薩十地的名稱后，就沉默不語，不再分別解說。這時，一切菩薩眾聽聞宣說菩薩十地的名稱后，都非常渴求仰慕，想要聽聞解說，各自心中想著：是什麼原因，什麼緣故，這位金剛藏菩薩說完諸菩薩十地的名稱后，就沉默不語，不再解釋呢？當時
【English Translation】 English version Due to obstacles, there is a lack of freedom. To counteract these obstacles, the Buddha-ground is taught. It is like pregnancy in the womb, so too are the ten Bhumis (stages) of a Bodhisattva, because each Bhumi has obstacles. Just as at the time of a child's birth, so it is at the time of Buddhahood, because the matter is ultimately complete. Just as at birth the senses are awakened, so it is with the Buddha, because of the clear understanding of wisdom in all realms. There are ten stages in the womb: first, the 'kalala' (凝滑位, the stage of coagulation); second, the 'arbuda' (皰位, the stage of a bubble); third, the 'peshi' (凝肉位, the stage of flesh); fourth, the 'ghana' (堅肉位, the stage of solidity); fifth, the 'prashakha' (肢節位, the stage of limbs); sixth, the stage of similarity in nature (roma-nakha-kesha, 毛髮爪位, the stage of hair, nails, and fur); seventh, the 'garbha' (胎動位, the stage of movement); eighth, the stage of fulfillment, which has three aspects: the fulfillment of the senses, the fulfillment of the distinction between male and female, and the fulfillment of extensive and long marks. These ten stages are similar to the ten Bhumis. O Buddha-son, I have not seen any Buddha-world where the Tathagatas do not praise and speak of these ten Bhumis of the Bodhisattva, to reveal this supreme Dharma, and to increase the thirst and longing of the assembly. A Buddha-world is where Buddhahood is attained, like a rice field. A place where Buddha-activities are performed is also called a Buddha-world. Praising and speaking has two aspects: one is to speak of the 'artha' (阿含義, meaning); the other is to speak of 'adhigama' (證入義, realization). A Mahasattva (摩訶薩, great being) has three kinds of greatness: great in aspiration, great in practice, and great in benefiting sentient beings. The supreme and wonderful Dharma is the most excellent among all Dharma-gates. Light is because this Mahayana Dharma illuminates all other Dharma-gates. Differentiating the matters of the ten Bhumis is to reveal the Dharma known by worldly wisdom. This matter is inconceivable, namely the wisdom of the Bodhisattva-Mahasattva in the Bhumis, to reveal transcendental wisdom, because worldly wisdom that distinguishes the Bhumis cannot accomplish the pure path of a Bodhisattva. The main part has been spoken, what then is the request part? The Sutra says: At that time, Vajragarbha Bodhisattva (金剛藏菩薩) having spoken the names of the ten Bhumis of the Bodhisattvas, remained silent and did not further differentiate them. At this time, all the Bodhisattva assembly, having heard the names of the ten Bhumis of the Bodhisattvas, all thirsted and longed to hear the explanation, each thinking: What is the cause, what is the reason, that this Vajragarbha Bodhisattva, having spoken the names of the ten Bhumis of the Bodhisattvas, remained silent and did not explain further? At that time,
大菩薩眾中有菩薩名解脫月，知諸菩薩心深生疑已，即以偈頌問金剛藏菩薩曰：
「何故凈覺人， 念智功德具， 說諸上妙地， 有力不解釋？ 決定此一切， 菩薩大名稱， 何故說地名， 而不演其義？ 此眾皆樂聞， 佛子智無畏， 如是諸地義， 愿為分別說。 此眾皆清凈， 離懈怠嚴凈， 安住堅固中， 功德智具足。 迭共相瞻住， 一切咸恭敬， 如蜂欲熟蜜， 如渴思甘露。」
論曰：何故默然住？欲令大眾渴仰請說故，復增菩薩尊敬法故。何故解脫月菩薩初請？彼眾上首故，余問則亂眾調伏故。何故偈頌請？少字攝多義故，諸讚歎者多以偈頌故。此五偈說何等義？顯示說者聽者無諸過故，若有過者則不應說。是中顯示說者凈覺無過故，復顯聽者同法決定故、有樂聞故、復示餘者凈心故，又顯此眾皆堪聞法故，偈言迭共相瞻住故。云何嘆說者？偈言：
「何故凈覺人， 念智功德具， 說諸上妙地， 有力不解釋？」
何故唯嘆凈覺？凈覺是說因故。覺名覺觀。是口言行有凈說因，何故不說？嘆凈覺有二種：一攝對治；二離諸過。是中念智具者，攝對治故。所治有二種：一者雜覺；二者雜覺因憶想分別故。念者四念處，對治雜覺
【現代漢語翻譯】 現代漢語譯本：當時，在大菩薩眾中，有一位名叫解脫月（Jietuo Yue）的菩薩，他知道各位菩薩心中深深地產生了疑問，於是就用偈頌向金剛藏（Jingang Zang）菩薩問道： 『為什麼清凈覺悟的人，具備憶念、智慧和功德，說了各種殊勝微妙的菩薩地，卻有力而不加以解釋呢？ 已經確定了這一切，菩薩您有偉大的名聲，為什麼說了菩薩地的名稱，卻不演說其中的含義呢？ 這裡的聽眾都樂於聽聞，佛子您具有智慧而無所畏懼，希望您能為我們分別解說這些菩薩地的含義。 這裡的聽眾都清凈，遠離懈怠，莊嚴而潔凈，安住在堅固的境界中，功德和智慧都具足。 大家互相瞻仰而住，一切都非常恭敬，就像蜜蜂渴望成熟的蜂蜜，就像口渴的人思念甘露。』 論中說：為什麼（金剛藏菩薩）默然不語呢？是爲了讓大眾渴望仰慕，請求他宣說，從而增加菩薩對佛法的尊敬。為什麼由解脫月菩薩首先提問呢？因為他是大眾中的領袖，如果其他人提問，就會擾亂大眾的秩序。為什麼用偈頌提問呢？因為偈頌可以用很少的文字概括很多的含義，而且讚歎者大多使用偈頌。這五首偈頌說了什麼含義呢？顯示了說法者和聽法者都沒有過失，如果有一方有過失，就不應該說法。其中顯示了說法者清凈覺悟而沒有過失，又顯示了聽法者對佛法有共同的理解，並且樂於聽聞，還顯示了其他人內心清凈，又顯示了這裡的聽眾都堪能聽聞佛法，偈頌中說大家互相瞻仰而住就是這個意思。如何讚歎說法者呢？偈頌中說： 『為什麼清凈覺悟的人，具備憶念、智慧和功德，說了各種殊勝微妙的菩薩地，卻有力而不加以解釋呢？』 為什麼只讚歎清凈覺悟呢？因為清凈覺悟是說法的根本原因。覺，指的是覺觀。口頭言語和行為都有清凈的說法之因，為什麼不說呢？讚歎清凈覺悟有兩種含義：一是包含對治，二是遠離各種過失。其中，具備憶念和智慧，是包含對治的含義。所要對治的有兩種：一是雜亂的覺悟，二是產生雜亂覺悟的原因，即憶想分別。憶念，指的是四念處（si nian chu），用來對治雜亂的覺悟。
【English Translation】 English version: At that time, among the great Bodhisattva assembly, there was a Bodhisattva named Jietuo Yue (解脫月, Liberation Moon), who, knowing that the Bodhisattvas had deep doubts in their hearts, asked the Bodhisattva Jingang Zang (金剛藏, Vajra Treasury) in verse: 'Why does the pure and enlightened one, possessing mindfulness, wisdom, and merit, speak of the various supreme and wonderful Bhumis (地, stages) of a Bodhisattva, yet has the power but does not explain them? It has been determined that you, a Bodhisattva with a great name, why do you speak of the names of the Bhumis, but not expound their meaning? The audience here is eager to hear, O son of the Buddha, fearless in wisdom, we wish that you would explain the meaning of these Bhumis separately for us. The audience here is pure, free from laziness, adorned and clean, abiding in a firm state, complete with merit and wisdom. Everyone looks at each other and dwells, all are respectful, like bees desiring ripe honey, like the thirsty longing for nectar.' The treatise says: Why does (Jingang Zang Bodhisattva) remain silent? It is to make the assembly yearn and request him to speak, thereby increasing the Bodhisattva's respect for the Dharma. Why did Jietuo Yue Bodhisattva ask first? Because he is the leader of the assembly; if others were to ask, it would disrupt the order of the assembly. Why ask in verse? Because verses can summarize many meanings with few words, and those who praise often use verses. What meaning do these five verses convey? They show that neither the speaker nor the listener has faults; if one side has faults, one should not speak. Among them, it shows that the speaker is purely enlightened and without faults, and also shows that the listeners have a common understanding of the Dharma and are eager to hear, and also shows that others have pure minds, and also shows that the audience here is capable of hearing the Dharma, which is what the verse says about everyone looking at each other and dwelling. How to praise the speaker? The verse says: 'Why does the pure and enlightened one, possessing mindfulness, wisdom, and merit, speak of the various supreme and wonderful Bhumis, yet has the power but does not explain them?' Why only praise pure enlightenment? Because pure enlightenment is the fundamental cause of speaking. 'Enlightenment' refers to awareness and contemplation. Speech and actions have the cause of pure speaking, so why not speak? There are two meanings to praising pure enlightenment: one is to include antidotes, and the other is to be free from various faults. Among them, possessing mindfulness and wisdom includes the meaning of antidotes. There are two things to be antidoted: one is confused enlightenment, and the other is the cause of confused enlightenment, namely, recollection and discrimination. Mindfulness refers to the Four Foundations of Mindfulness (四念處, si nian chu), which are used to antidote confused enlightenment.
故。智者真如無相智，對治雜覺因憶想分別故。餘者顯示離諸過。是過有三種，有三過者則不能說。何者為三？一慳嫉；二說法懈怠；三不樂說。慳者，其心吝法。嫉者，忌他勝智。功德具者，不瞋等功德具，示無初過故。說上地者，示無第二過故。有力者，示無第三過故。如是二種凈覺嘆說者已，次嘆聽者。偈言：
「決定此一切， 菩薩大名稱， 何故說地名， 而不演其義？」
決定者，黠慧明瞭故。決定有三種：一、上決定，愿大菩提故；二、名聞決定，他善敬重故；三、攝受決定，彼說者善知故。偈言：菩薩故、大名稱故、說地名故，如是次第應知。雖有決定堪受法器，心不欲聞亦不得說。偈言：
「此眾皆樂聞， 佛子智無畏， 如是諸地義， 愿為分別說。」
決定者，是中有阿含決定非證決定，有非現前決定無現前決定。如是決定，法器不滿足故不能聽受，示現此眾具足決定故，能聽受偈言佛子智無畏故。智有二種：一證法故；二現受故。如是善知法器滿足請金剛藏，如是諸地義，愿為分別說。已嘆同法眾決定樂聞功德，次復嘆異眾。偈言：
「此眾皆清凈， 離懈怠嚴凈， 安住堅固中， 功德智具足。」
清凈者，不濁故。濁有六種，離此諸濁故言
【現代漢語翻譯】 現代漢語譯本：因此，智者的真如無相智，是爲了對治雜亂的覺知，因為這些覺知源於憶想和分別。其餘的部分是爲了顯示遠離各種過失。這些過失有三種，有這三種過失的人就不能說法。哪三種呢？一是慳吝和嫉妒；二是說法懈怠；三是不樂於說法。慳吝的人，內心吝惜佛法。嫉妒的人，嫉妒他人勝過自己的智慧。具備功德的人，是指具備不嗔恨等等的功德，顯示沒有第一種過失的緣故。說上地的人，顯示沒有第二種過失的緣故。有力的人，顯示沒有第三種過失的緣故。像這樣讚歎了兩種清凈的覺悟和說法者之後，接下來讚歎聽法者。偈頌說： 『決定此一切，菩薩大名稱，何故說地名，而不演其義？』 『決定』是指聰慧明瞭的緣故。決定有三種：一、上決定，發願求得大菩提（Anuttara-samyak-sambodhi）的緣故；二、名聞決定，他人善良恭敬的緣故；三、攝受決定，說法者善於瞭解的緣故。偈頌說：因為是菩薩（Bodhisattva）的緣故、大名稱的緣故、說地名的緣故，像這樣次第應當知道。即使有決定可以接受佛法的根器，如果內心不想聽聞也不能說法。偈頌說： 『此眾皆樂聞，佛子智無畏，如是諸地義，愿為分別說。』 『決定』是指這裡面有阿含（Āgama）的決定，不是證悟的決定，有非現前的決定，沒有現前的決定。像這樣的決定，因為法器不滿足所以不能聽受，顯示這個大眾具備決定，所以能夠聽受偈頌說因為佛子（Buddha-putra）智慧無畏的緣故。智慧有兩種：一是證法的緣故；二是現前接受的緣故。像這樣善於了解法器滿足，請金剛藏（Vajragarbha），像這樣諸地的意義，希望能夠分別解說。已經讚歎了同法大眾決定樂聞的功德，接下來讚歎不同的聽眾。偈頌說： 『此眾皆清凈，離懈怠嚴凈，安住堅固中，功德智具足。』 『清凈』是指不污濁的緣故。污濁有六種，遠離這些污濁的緣故說清凈。
【English Translation】 English version: Therefore, the 'True Suchness Non-Appearance Wisdom' of the wise is to counteract confused perceptions, because these perceptions originate from recollection and discrimination. The remaining part is to show the absence of various faults. These faults are of three kinds, and those with these three faults cannot expound the Dharma. What are the three? First, stinginess and jealousy; second, laziness in expounding the Dharma; third, unwillingness to expound the Dharma. A stingy person is reluctant to share the Dharma in their heart. A jealous person is jealous of others' wisdom surpassing their own. A person with merits refers to possessing merits such as non-anger, thus showing the absence of the first fault. A person who speaks of the higher grounds shows the absence of the second fault. A powerful person shows the absence of the third fault. Having praised the two kinds of pure awareness and the speaker in this way, next, the listeners are praised. The verse says: 'Determined in all this, Bodhisattvas (Bodhisattva) of great renown, why speak only of the names of the grounds, and not elaborate on their meaning?' 'Determined' refers to being intelligent and clear. There are three kinds of determination: first, superior determination, aspiring to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi); second, determination of renown, due to others' kindness and respect; third, determination of acceptance, because the speaker is skilled in understanding. The verse says: because they are Bodhisattvas, of great renown, speaking of the names of the grounds, in this order, it should be known. Even if there is a determined vessel capable of receiving the Dharma, if the mind does not wish to hear, it cannot be expounded. The verse says: 'This assembly all delights to hear, Buddha-sons (Buddha-putra) fearless in wisdom, may you explain in detail the meaning of these grounds.' 'Determination' refers to the determination of Āgama (Āgama) here, not the determination of realization; there is non-present determination, and no present determination. With such determination, because the vessel is not fulfilled, it cannot be heard and received, showing that this assembly possesses determination, therefore it can hear and receive. The verse says because the Buddha-sons are fearless in wisdom. There are two kinds of wisdom: first, because of realizing the Dharma; second, because of present reception. In this way, being skilled in understanding that the vessel is fulfilled, Vajragarbha (Vajragarbha) is requested, in this way, the meaning of the grounds, it is hoped that it can be explained in detail. Having praised the merits of the Dharma assembly's determination and delight in hearing, next, the different listeners are praised. The verse says: 'This assembly is all pure, free from laziness and adorned, abiding in a firm foundation, complete with merits and wisdom.' 'Pure' refers to being unpolluted. There are six kinds of pollution, and being free from these pollutions is called pure.'
清凈。何者為六？一、不欲濁；二、威儀濁；三、蓋濁；四、異想濁，妒勝心破壞心故；五、不足功德濁，善根微少故，是故於彼說中心不樂住；六、癡濁。謂愚闇等故。此對治有六種不濁，安住堅固者，于所說法修行堅固。如是次第相對：離懈怠者，對不欲濁。嚴者，對威儀濁。凈者，對蓋濁。堅固者，對異想濁。功德具者，對不足功德濁。智具者，對癡濁。此六句示現是二偈顯同生眾凈，次一偈顯異生眾凈，后一偈顯二眾清凈。偈言：
「迭共相瞻住， 一切咸恭敬， 如蜂欲熟蜜， 如渴思甘露。」
迭共相瞻者，示無雜染心故。咸恭敬者，示敬重法，非妒心故。下半偈喻敬法轉深。此偈迭共相瞻是總相，一切咸恭敬是別相。如是余偈，初句總相，余句別相，同異成壞如上所說。偈曰：
「大智無所畏， 金剛藏聞已， 欲令大眾悅， 即時說頌曰： 難第一希有， 菩薩所行示， 地事分別上， 諸佛之根本。 微難見離念， 非心地難得， 境界智無漏， 若聞則迷悶。 持心如金剛， 深信佛智慧， 心地無我智， 能聞智微細。 如彩畫虛空， 如虛空風相， 智如是分別， 難見佛無漏。 我念佛智慧， 第一世難知， 難信希有法
【現代漢語翻譯】 現代漢語譯本： 清凈。什麼是六種濁？一、不欲濁；二、威儀濁；三、蓋濁；四、異想濁（因嫉妒勝過自己的人和破壞心而產生）；五、不足功德濁（因善根微少，所以對經中所說的內容不樂意接受）；六、癡濁（指愚昧無知等）。 對此，有六種不濁的對治方法，安住堅固的人，對於所說的法修行堅固。像這樣次第相對：遠離懈怠的人，對治不欲濁。莊嚴自身的人，對治威儀濁。清凈自身的人，對治蓋濁。心志堅固的人，對治異想濁。功德具足的人，對治不足功德濁。智慧具足的人，對治癡濁。 這六句經文顯示的是二偈顯同生眾凈，接下來一偈顯異生眾凈，最後一偈顯二眾清凈。偈語說： 『迭共相瞻住， 一切咸恭敬， 如蜂欲熟蜜， 如渴思甘露。』 『迭共相瞻』，表示沒有雜染的心。『一切咸恭敬』，表示敬重佛法，沒有嫉妒心。下半偈用比喻說明敬法之心越來越深。這首偈語中，『迭共相瞻』是總相，『一切咸恭敬』是別相。像這樣其餘的偈語，初句是總相，其餘的句子是別相，同異成壞就像上面所說的那樣。偈語說： 『大智無所畏， 金剛藏（Vajragarbha）聞已， 欲令大眾悅， 即時說頌曰： 難第一希有， 菩薩所行示， 地事分別上， 諸佛之根本。 微難見離念， 非心地難得， 境界智無漏， 若聞則迷悶。 持心如金剛， 深信佛智慧， 心地無我智， 能聞智微細。 如彩畫虛空， 如虛空風相， 智如是分別， 難見佛無漏。 我念佛智慧， 第一世難知， 難信希有法』
【English Translation】 English version: Purity. What are the six impurities? First, impurity of desire; second, impurity of demeanor; third, impurity of cover; fourth, impurity of different thoughts (arising from jealousy of those who surpass oneself and a destructive mind); fifth, impurity of insufficient merit (due to meager roots of goodness, hence one is unwilling to accept what is said in the scriptures); sixth, impurity of ignorance (referring to foolishness and darkness). In response to this, there are six non-impurities as antidotes. Those who abide steadfastly are firm in their practice of the Dharma that is taught. Thus, in sequential correspondence: those who are free from laziness counteract the impurity of desire. Those who adorn themselves counteract the impurity of demeanor. Those who purify themselves counteract the impurity of cover. Those who are resolute in mind counteract the impurity of different thoughts. Those who are complete in merit counteract the impurity of insufficient merit. Those who are complete in wisdom counteract the impurity of ignorance. These six sentences demonstrate the two verses revealing the purity of beings born together, followed by one verse revealing the purity of beings born differently, and the last verse revealing the purity of both groups. The verse says: 'Gazing at each other, they dwell together, All are respectful and reverent, Like bees desiring ripe honey, Like the thirsty longing for sweet dew.' 'Gazing at each other' indicates the absence of defiled minds. 'All are respectful and reverent' indicates respect for the Dharma, without jealousy. The latter half of the verse uses a metaphor to illustrate the deepening reverence for the Dharma. In this verse, 'gazing at each other' is the general characteristic, and 'all are respectful and reverent' is the specific characteristic. Similarly, in the remaining verses, the first line is the general characteristic, and the remaining lines are the specific characteristics, with similarities, differences, formation, and destruction as described above. The verse says: 'Great wisdom is without fear, Vajragarbha (Vajragarbha) having heard this, Wishing to delight the assembly, Immediately spoke this verse: Difficult, foremost, and rare, The conduct of Bodhisattvas is shown, Above the differentiation of earthly matters, The root of all Buddhas. Subtle, difficult to see, free from thought, Difficult to attain without a mind-ground, The wisdom of the realm is without outflows, If heard, it causes confusion. Holding the mind like a diamond, Deeply believing in the wisdom of the Buddha, The wisdom of no-self in the mind-ground, Can hear the subtle wisdom. Like colors painted in the sky, Like the wind's form in the sky, Wisdom thus differentiates, Difficult to see the Buddha's outflows. I contemplate the Buddha's wisdom, Foremost and difficult to know in the world, Difficult to believe, rare Dharma.'
， 是故我默然。」
論曰：此初偈中，欲令大眾悅是總，正酬答相。酬答有二種：一、堪酬答；二、不怯弱酬答。偈言大智故、無所畏故，離不堪答、離不正答，此二示現自他無過故。何者是正答相？此法難說復難聞故。云何難說？偈言：
「難第一希有， 菩薩所行示， 地事分別上， 諸佛之根本。」
難者，難得故。難有二種：一、最難；二、未曾有難。偈言第一故、希有故，此二示現所說難。何者是難？偈言「菩薩所行示，地事分別上」。菩薩行者，是出世間智。示者，顯示故。地事者，謂諸地菩薩行事。分別上者，說勝故。何者菩薩行？偈言「諸佛之根本，佛者覺佛智」故。已說難說，復說所以難。何者是難？彼菩薩行事義住，不可如是說。云何彼義住？偈言：
「微難見離念， 非心地難得， 境界智無漏， 若聞則迷悶。」
此偈中難得者是總，餘者是別。難得者，難證故。是難得有四種：一、微難得；二、難見難得；三、離念難得；四、非心地難得。微難得者，非聞慧境界故，粗事不須思惟。難見難得者，非思慧境界故。離念難得者，非世間修慧境界故，示現三界心心數法分別世間修道智非境界故。非心地難得者，示現報生善得修道智非境界故。此示現心境
【現代漢語翻譯】 現代漢語譯本：『因此我保持沉默。』
論曰：這首偈頌的開頭，旨在使大眾感到喜悅，是總體的，也是對提問的正式回答。回答有兩種：一、能夠回答；二、不怯懦地回答。偈頌說因為有大智慧，因為無所畏懼，遠離了不能回答和不正確的回答，這兩點表明自己和他人都沒有過失。什麼是正確的回答呢？這種法難以說出，也難以聽聞。
怎樣是難以說出呢？偈頌說：
『最難得，最稀有，菩薩所行之事，在諸地的事相分別之上，是諸佛的根本。』
難，是因為難以得到。難有兩種：一、最難；二、前所未有之難。偈頌說『最』和『稀有』，這兩點表明所說之事的困難。什麼是難呢？偈頌說『菩薩所行之事，在諸地的事相分別之上』。菩薩的修行，是出世間的智慧。『示』，是顯示的意思。『地事』，是指諸地菩薩的修行事蹟。『分別上』，是說殊勝之處。什麼是菩薩的修行呢？偈頌說『是諸佛的根本，佛是覺悟的佛智』。已經說了難以說出，又說了為什麼難。什麼是難呢？那些菩薩的修行事蹟的意義所在，不能像這樣說。怎樣是那些意義所在呢？偈頌說：
『微妙難以見到，遠離念頭，不是心地的境界難以得到，境界智是無漏的，如果聽聞就會迷惑。』
這首偈頌中，『難以得到』是總的，其餘的是別的。『難以得到』，是因為難以證得。這種難以得到有四種：一、微妙難以得到；二、難以見到難以得到；三、遠離念頭難以得到；四、不是心地的境界難以得到。『微妙難以得到』，不是聞慧的境界，粗淺的事情不需要思惟。『難以見到難以得到』，不是思慧的境界。『遠離念頭難以得到』，不是世間的修慧境界，表明三界的心和心所法，分別世間的修道智不是其境界。『不是心地的境界難以得到』，表明報生善所得到的修道智不是其境界。這表明心境
【English Translation】 English version: 'Therefore, I remained silent.'
Treatise says: The beginning of this verse aims to please the assembly, which is general and a formal response to the question. There are two kinds of responses: one, capable of responding; two, responding without timidity. The verse says because of great wisdom, because of fearlessness, away from being unable to answer and incorrect answers, these two points show that neither oneself nor others have faults. What is the correct way to answer? This Dharma is difficult to speak and difficult to hear.
How is it difficult to speak? The verse says:
'The most difficult, the rarest, the deeds of Bodhisattvas, above the distinctions of the affairs of the lands, are the root of all Buddhas.'
Difficult, because it is difficult to obtain. There are two kinds of difficulties: one, the most difficult; two, unprecedented difficulty. The verse says 'most' and 'rare', these two points show the difficulty of what is being said. What is difficult? The verse says 'the deeds of Bodhisattvas, above the distinctions of the affairs of the lands'. The practice of Bodhisattvas is transcendent wisdom. 'Show', means to reveal. 'Land affairs', refers to the practices of Bodhisattvas in the various lands. 'Above distinctions', means speaking of the superior aspects. What is the practice of Bodhisattvas? The verse says 'is the root of all Buddhas, Buddha is enlightened Buddha-wisdom'. Having said it is difficult to speak, it further explains why it is difficult. What is difficult? The meaning of those Bodhisattva's practices cannot be spoken of in this way. How are those meanings situated? The verse says:
'Subtle and difficult to see, apart from thoughts, not the realm of the mind, difficult to obtain, the wisdom of the realm is without outflows, if heard, one will be confused.'
In this verse, 'difficult to obtain' is general, the rest are specific. 'Difficult to obtain', because it is difficult to realize. There are four kinds of this difficulty to obtain: one, subtle and difficult to obtain; two, difficult to see and difficult to obtain; three, apart from thoughts and difficult to obtain; four, not the realm of the mind and difficult to obtain. 'Subtle and difficult to obtain', is not the realm of hearing-wisdom, superficial matters do not require contemplation. 'Difficult to see and difficult to obtain', is not the realm of thinking-wisdom. 'Apart from thoughts and difficult to obtain', is not the realm of worldly cultivation-wisdom, indicating that the mind and mental functions of the three realms, distinguishing worldly cultivation-wisdom are not its realm. 'Not the realm of the mind and difficult to obtain', indicates that the cultivation-wisdom obtained from meritorious birth is not its realm. This indicates the realm of mind
界者，是心地此誰境界？偈言「智境界」。何者是智？見實義故。何故非余境界？無漏故。無漏者，出世間義，是義非世間智境界，如是甚深義、如是可解、如是不可說。若聞則迷悶者，云何迷悶？隨聞取著故。聞者即聞，非是不聞。已辯難說，復顯難聞。偈言：
「持心如金剛， 深信佛智慧， 心地無我智， 能聞智微細。」
如金剛者，堅如金剛。堅有二種：一、決定信堅；二、證得堅。此三句示現堅者是總，餘者是別。云何深信佛智慧？唯佛所知，非我境界。佛菩提無邊，佛化眾生所說法門種種信故。何者是心地？云何無我智？心地者，隨心所受三界中報，又隨心所行一切境界亦名心地。無我智者有二種：我空、法空，如實知故。能聞智微細者，難知。如是微細，如前所說。復以譬喻顯微細義，偈言：
「如彩畫虛空， 如虛空風相， 智如是分別， 難見佛無漏。」
此偈示現如空中畫色如壁，是中不住故不可見。如空中風如樹葉，是中不住故不可見。此動作者，非不空中有是二事。如是虛空處、事不可說處，是畫、風如說，以非自性不可得見，是不住故，以其客故，非不于中有此言說，如是佛智言說顯示地校量勝分別難見。畫者，喻名字句身。何以故，依相說故。風者，以
【現代漢語翻譯】 現代漢語譯本： 『界』指的是什麼？是心地的哪種境界？偈語說：『智境界』。什麼是『智』？因為能見到真實的意義。為什麼不是其他的境界？因為它是無漏的。『無漏』的意思是超出世間的，這種意義不是世間智慧所能達到的境界。這樣的意義非常深奧，可以理解，但難以言說。如果聽了反而感到迷悶，為什麼會迷悶？因為隨著聽到的內容而產生執著。聽到就是聽到了，並不是沒有聽到。前面已經辯論過難以言說，這裡再次說明難以聽聞。偈語說： 『持心如金剛， 深信佛智慧， 心地無我智， 能聞智微細。』 『如金剛』，指的是像金剛一樣堅固。堅固有兩種：一是決定性的信念堅固，二是證悟后的堅固。這三句偈語顯示了『堅固』是總的概括，其餘的是具體的解釋。如何才能深信佛的智慧？因為佛的智慧只有佛才能完全瞭解，不是我們所能達到的境界。佛的菩提智慧是無邊無際的，要深信佛爲了教化眾生所說的種種法門。什麼是『心地』？什麼是『無我智』？『心地』指的是隨著心所承受的三界中的果報，也指隨著心所行的一切境界，都可以稱為『心地』。『無我智』有兩種：我空和法空，因為如實地瞭解了這些道理。『能聞智微細』，指的是這種智慧難以瞭解。就像前面所說的，它是非常微細的。再次用比喻來顯示這種微細的意義，偈語說： 『如彩畫虛空， 如虛空風相， 智如是分別， 難見佛無漏。』 這句偈語顯示了，就像在空中畫顏色，像在墻壁上一樣，因為沒有固定在上面，所以看不見。就像空中的風，像樹葉一樣，因為沒有固定在上面，所以看不見。這些動作，並非不在空中，而是有這兩件事。就像虛空之處，事情難以言說之處，畫和風就像所說的那樣，因為沒有自性，所以無法看見，因為它們是不停留的，因為它們是外來的，並非沒有在其中，而是有這樣的言說。就像佛的智慧，用言語顯示，用土地來衡量，用殊勝的分別來觀察，是難以看見的。畫，比喻名字句身（Nāma-pada-vyañjana）。為什麼呢？因為是依據現象來說明的。風，用...
【English Translation】 English version: What is meant by 'realm'? Which realm of the mind is this? The verse says, 'Realm of wisdom'. What is 'wisdom'? It is because one sees the true meaning. Why is it not other realms? Because it is without outflows (Anāsrava). 'Without outflows' means transcendent of the world; this meaning is not a realm that worldly wisdom can reach. Such a meaning is very profound, understandable, but difficult to express. If one becomes confused upon hearing, why is one confused? Because one becomes attached to what is heard. Hearing is hearing; it is not not hearing. Having already debated the difficulty of speaking, it is again shown to be difficult to hear. The verse says: 'Hold the mind like a diamond, Deeply believe in the Buddha's wisdom, The mind-ground is without self-wisdom, One can hear the subtle wisdom.' 'Like a diamond' refers to being as firm as a diamond. There are two kinds of firmness: first, the firmness of decisive faith; second, the firmness of attainment. These three lines show that 'firmness' is the general statement, and the rest are specific explanations. How can one deeply believe in the Buddha's wisdom? Because only the Buddha fully knows it; it is not a realm we can reach. The Buddha's Bodhi (Enlightenment) is boundless; one should believe in the various Dharma (teachings) spoken by the Buddha to transform sentient beings. What is 'mind-ground'? What is 'no-self wisdom'? 'Mind-ground' refers to the karmic retribution one receives in the three realms according to the mind, and also refers to all the realms one traverses according to the mind, which can also be called 'mind-ground'. There are two kinds of 'no-self wisdom': emptiness of self (ātma-śūnyatā) and emptiness of Dharma (dharma-śūnyatā), because one truly understands these principles. 'One can hear the subtle wisdom' refers to this wisdom being difficult to understand. As mentioned before, it is very subtle. Again, a metaphor is used to show the subtle meaning; the verse says: 'Like colors painted in the sky, Like the appearance of wind in the sky, Wisdom is thus distinguished, It is difficult to see the Buddha's without outflows.' This verse shows that, like colors painted in the sky, like on a wall, because they are not fixed there, they cannot be seen. Like the wind in the sky, like leaves on a tree, because they are not fixed there, they cannot be seen. These actions are not absent in the sky; rather, these two things exist. Like the place of emptiness, the place where things are difficult to express, the painting and the wind are as described, because they have no self-nature, they cannot be seen, because they are not abiding, because they are external, it is not that they are not there, but there is such a saying. Like the Buddha's wisdom, using words to reveal it, using the earth to measure it, using superior distinctions to observe it, it is difficult to see. Painting is a metaphor for name-sentence-body (Nāma-pada-vyañjana). Why? Because it is explained according to phenomena. Wind, using...
喻音聲。說者，以此二事說。聽者，以此二事聞。若如是可說、如是可聞、如是難見，何故不說？
「我念佛智慧， 第一世難知， 難信希有法， 是故我默然。」
難知者，難證故。難信者，難生決定心故。此偈示現有證有信、可說可聞；世間難得證信，故我不說。
經曰：爾時解脫月菩薩聞說此已，請金剛藏菩薩言：佛子！是大菩薩善凈眾集，善清凈深心、善清凈諸念、善集諸行、多親近諸佛、善集助道法、具足無量功德、離癡疑悔無有染污。善住深心信，于佛法中不隨他教。善哉佛子！敷演此義，是諸菩薩於是深法皆能證知。
論曰：聖者解脫月何故復嘆此眾？上言世間證信者難得，示現此眾有堪能故。善凈深心者是總，此善凈深心有二種：一、阿含凈；二、證凈。是阿含凈有五種：一者欲凈，隨所念阿含得方便念覺凈，如經「善清凈諸念」故。二者求凈，得隨順身口敬行，如經「善集諸行」故。三者受持凈，于無量世多聞憶持不謬故，如經「多親近諸佛」故。四者生得凈，愿得上上生勝念勝，如經「善集助道法」故。五者行凈，求善證法習少欲頭陀等成就多功德，如經「具足無量功德」故。證凈者有四種：一者得凈，現智善決定故，如經「離癡疑悔」故。二者不行凈，修道中一
【現代漢語翻譯】 現代漢語譯本：譬如聲音。說話的人，用這兩種方式來說。聽的人，用這兩種方式來聽。如果像這樣可以被說、像這樣可以被聽、像這樣難以見到，為什麼不說呢？
『我思念佛的智慧，第一世間難以知曉， 難以置信的稀有之法，因此我保持沉默。』
難以知曉，是因為難以證悟。難以置信，是因為難以產生堅定的信心。這首偈頌顯示了有證悟和有信心的人，是可以說可以聽的；世間難以獲得證悟和信心，所以我才不說。
經中說：當時解脫月菩薩聽了這些話后，請問金剛藏菩薩說：『佛子！這些大菩薩善於清凈大眾，善於清凈深邃的心、善於清凈各種念頭、善於聚集各種修行、多多親近諸佛、善於聚集助道的法門、具足無量的功德、遠離愚癡疑惑後悔沒有染污。善於安住于深邃的信心，對於佛法不隨從其他教導。太好了，佛子！請您敷演這個意義，這些菩薩對於這些深奧的法都能證悟瞭解。』
論中說：聖者解脫月為什麼又讚歎這些大眾呢？上面說世間證悟和有信心的人難以得到，這是爲了顯示這些大眾有堪能。『善凈深心』是總括，這個善凈深心有兩種：第一是阿含凈，第二是證凈。這個阿含凈有五種：第一是欲凈，隨著所念的阿含經能夠方便地念覺清凈，如經文所說『善清凈諸念』。第二是求凈，能夠隨順身口恭敬地修行，如經文所說『善集諸行』。第三是受持凈，在無量世中多多聽聞憶持沒有錯誤，如經文所說『多親近諸佛』。第四是生得凈，願望得到上上殊勝的念頭，如經文所說『善集助道法』。第五是行凈，尋求善於證悟的法，修習少欲頭陀等成就很多功德，如經文所說『具足無量功德』。證凈有四種：第一是得凈，現在的智慧善於決斷，如經文所說『遠離愚癡疑惑後悔』。第二是不行凈，修道中一
【English Translation】 English version: It is like a sound. The speaker speaks in these two ways. The listener hears in these two ways. If it can be spoken like this, heard like this, and is so difficult to see, why not speak?
'I contemplate the Buddha's wisdom, First, it is difficult to know in the world, Difficult to believe, a rare Dharma, Therefore, I remain silent.'
Difficult to know means difficult to realize. Difficult to believe means difficult to generate a firm conviction. This verse shows that those who have realization and faith can speak and be heard; it is difficult to obtain realization and faith in the world, therefore I do not speak.
The Sutra says: At that time, Bodhisattva Vimoksha Chandra (解脫月菩薩, Bodhisattva Moon of Liberation) having heard this, asked Bodhisattva Vajragarbha (金剛藏菩薩, Bodhisattva Diamond Womb), saying: 'Buddha-son! These great Bodhisattvas are good at purifying the assembly, good at purifying the profound mind, good at purifying all thoughts, good at gathering all practices, frequently approaching all Buddhas, good at gathering the Dharma of aiding the path, possessing immeasurable merits, free from ignorance, doubt, and regret, without defilement. They are good at abiding in profound faith, and do not follow other teachings in the Buddha-dharma. Excellent, Buddha-son! Please expound on this meaning, so that these Bodhisattvas can all realize and understand these profound Dharmas.'
The Treatise says: Why does the noble Vimoksha Chandra (解脫月, Moon of Liberation) praise this assembly again? The above says that it is difficult to obtain those who have realization and faith in the world, this is to show that this assembly has the capacity. 'Good at purifying the profound mind' is a summary, and this good and pure profound mind has two types: first, Agama (阿含) purity; second, realization purity. This Agama purity has five types: first is desire purity, being able to conveniently contemplate and awaken to purity according to the Agama Sutra (阿含經) being contemplated, as the Sutra says 'good at purifying all thoughts'. Second is seeking purity, being able to respectfully practice in accordance with body and speech, as the Sutra says 'good at gathering all practices'. Third is upholding purity, having heard and remembered much without error in immeasurable lifetimes, as the Sutra says 'frequently approaching all Buddhas'. Fourth is birth-obtained purity, wishing to obtain superior and excellent thoughts, as the Sutra says 'good at gathering the Dharma of aiding the path'. Fifth is practice purity, seeking the Dharma that is good at realization, practicing asceticism (頭陀, dhūta) with few desires, etc., achieving many merits, as the Sutra says 'possessing immeasurable merits'. Realization purity has four types: first is attainment purity, present wisdom being good at making decisions, as the Sutra says 'free from ignorance, doubt, and regret'. Second is non-practice purity, one
切煩惱不行故，如經「無有染污」故。三者無厭足凈，不樂小乘得上勝悕望心，如經「善住深心信」故。深心者，悕欲故。信者，決定故，復念持彼功德故。四者不隨他教凈，趣盡道中自正行故，如經「于佛法中不隨他教」故。
經曰：爾時金剛藏菩薩言：佛子！雖此菩薩眾善清凈深心、善清凈諸念、善集諸行、多親近諸佛、善集助道法、具足無量功德、離癡疑悔、無有染污。善住深心信，于佛法中不隨他教。其餘樂小法者，聞是甚深難思議事多生疑惑，是人長夜受諸無利衰惱。我愍此等，是故默然。
論曰：是聖者金剛藏領彼解脫月菩薩所嘆眾清凈功德已，于所說法中不見法器聞增疑惑，是故不說。於一法中有二種過：疑者正行相違猶豫義故；惑者心迷義故，能壞善法遠離善法故。如是顯示不受行因、受行退因。
經曰：爾時解脫月菩薩請金剛藏菩薩言：善哉佛子！重請此事，愿承佛神力，善分別此不可思議法佛所護念事，令人易信解。所以者何？善說十地義，十方諸佛法應護念，一切菩薩護是智地勤行方便。何以故？此是菩薩最初所行成就一切諸佛法故。佛子！譬如一切書字數說皆初章所攝、初章為本，無有書字數說不入初章者。如是佛子！十地者是一切佛法之根本，菩薩具足行是十地能得一
【現代漢語翻譯】 現代漢語譯本 切斷煩惱是因為不能修行，就像經文所說『沒有染污』的緣故。第三是無厭足的清凈，不喜好小乘，而能得到殊勝的希望心，就像經文所說『安住于深心中生起信心』的緣故。深心，指的是希望和慾望。信心，指的是決定，並且憶念和保持那些功德的緣故。第四是不隨從他人教導的清凈，在趨向止息的道路中自己端正行為的緣故，就像經文所說『對於佛法不隨從他人教導』的緣故。
經文說：這時金剛藏菩薩（Vajragarbha Bodhisattva）說：『佛子！雖然這些菩薩大眾善於清凈深心、善於清凈各種念頭、善於積聚各種修行、多多親近諸佛、善於積聚助道之法、具足無量功德、遠離愚癡、疑惑和後悔、沒有染污，安住于深心中生起信心，對於佛法不隨從他人教導。其餘那些喜好小法的人，聽聞這些甚深難以思議的事情，多會產生疑惑，這些人長夜遭受各種無利益的衰惱。我憐憫這些人，所以默然不語。』
論中說：這位聖者金剛藏（Vajragarbha）領會了解脫月菩薩（Vimukticandra Bodhisattva）所讚歎的各種清凈功德后，在所說的法中，因為見到沒有堪為法器的人聽聞后反而會增加疑惑，所以不說。在一種法中，有兩種過失：疑惑，是與正確的修行相違背，是猶豫不決的意思；迷惑，是心意迷亂的意思，能夠破壞善法，遠離善法。這樣顯示了不受持修行之因，以及受持修行後退步的原因。
經文說：這時解脫月菩薩（Vimukticandra Bodhisattva）請問金剛藏菩薩（Vajragarbha Bodhisattva）說：『善哉！佛子！再次請問這件事，希望憑藉佛的神力，好好地分別這些不可思議的法，以及佛所護念的事情，使人容易相信和理解。為什麼呢？因為善於解說十地（Daśa-bhūmi）的意義，十方諸佛都應該護念，一切菩薩都守護這智慧之地，勤奮地修行方便。為什麼呢？因為這是菩薩最初所修行的，能夠成就一切諸佛之法。佛子！譬如一切書寫文字和算術，都包含在最初的章節中，最初的章節是根本，沒有書寫文字和算術不包含在最初的章節中的。像這樣，佛子！十地（Daśa-bhūmi）是一切佛法的根本，菩薩具足修行這十地（Daśa-bhūmi）就能得到一切。』
【English Translation】 English version Cutting off afflictions is because of the inability to practice, just as the sutra says 'without defilement'. The third is the purity of non-contentment, not delighting in the Small Vehicle, but being able to attain the supreme aspiration, just as the sutra says 'dwelling in deep mind with faith'. Deep mind refers to hope and desire. Faith refers to determination, and remembering and maintaining those merits.
The fourth is the purity of not following others' teachings, rectifying one's own conduct on the path to cessation, just as the sutra says 'regarding the Buddha-dharma, not following others' teachings'.
The sutra says: At that time, Vajragarbha Bodhisattva (金剛藏菩薩) said: 'Buddha-sons! Although these Bodhisattva assemblies are good at purifying deep mind, good at purifying various thoughts, good at accumulating various practices, frequently approaching all Buddhas, good at accumulating auxiliary Dharma, possessing immeasurable merits, free from ignorance, doubt, and regret, without defilement, dwelling in deep mind with faith, not following others' teachings regarding the Buddha-dharma. Those others who delight in the Small Vehicle, upon hearing these profound and inconceivable matters, will mostly generate doubts, and these people will suffer various unprofitable afflictions for a long night. I pity these people, therefore I remain silent.'
The treatise says: This noble Vajragarbha (金剛藏), having understood the various pure merits praised by Vimukticandra Bodhisattva (解脫月菩薩), in the Dharma that was spoken, because he saw that there were no suitable vessels who, upon hearing it, would instead increase their doubts, therefore he did not speak. In one Dharma, there are two kinds of faults: doubt, which is contrary to correct practice, meaning hesitation and indecision; and confusion, which means the mind is deluded, capable of destroying good Dharma and distancing oneself from good Dharma. Thus, it shows the cause of not receiving practice, and the cause of regression after receiving practice.
The sutra says: At that time, Vimukticandra Bodhisattva (解脫月菩薩) asked Vajragarbha Bodhisattva (金剛藏菩薩): 'Excellent, Buddha-son! I ask again about this matter, hoping to rely on the Buddha's divine power to properly distinguish these inconceivable Dharmas, and the matters protected by the Buddha, so that people can easily believe and understand. Why? Because being good at explaining the meaning of the Ten Grounds (Daśa-bhūmi 十地), all Buddhas in the ten directions should protect and remember, and all Bodhisattvas should guard this ground of wisdom, diligently practicing expedient means. Why? Because this is what Bodhisattvas initially practice, capable of accomplishing all the Dharmas of all Buddhas. Buddha-son! For example, all written words and arithmetic are contained within the initial chapter, the initial chapter is the root, and there are no written words and arithmetic that are not contained within the initial chapter. Like this, Buddha-son! The Ten Grounds (Daśa-bhūmi 十地) are the root of all Buddha-dharma, and Bodhisattvas who fully practice these Ten Grounds (Daśa-bhūmi 十地) can attain everything.'
切智慧。是故佛子！愿說此義，諸佛護念加以神力，令人信受不可破壞。
論曰：聖者解脫月何故復重請？示彼疑惑此不可避，若不說者有多過咎，不得成就一切佛法故，以是義故重請金剛藏菩薩。若諸佛有力能令生信，何故眾生於彼法中猶起謗意？有二種定：一、感報定；二、作業定。此二種定，諸佛威力所不能轉。最初所行者，依阿含行故。成就一切佛法者，謂是證智。書者，是字相，如嘶字師子形相等。字者，惡阿等音。數者，名句。此二是數義，說者是語。一切書、字、數、說等，皆初章為本。
經曰：爾時諸菩薩眾，一時同聲以偈頌請金剛藏菩薩言：
「上妙無垢智， 堪無量義辯， 演說美妙言， 真實義相應。 念堅清凈慧， 為十力凈心， 無礙分別義， 說此十地法。 定戒深正意， 離我慢妄見， 此眾無疑心， 唯愿聞善說。 如渴思冷水， 如饑思美食， 如病思良藥， 如眾蜂依蜜， 我等亦如是， 愿聞甘露法。 善哉清凈智， 說勝地無垢， 具十力無礙， 盡說善逝道。」
論曰：初偈嘆證力辯才成就。第二偈上句嘆阿含力辯才成就，以證力阿含力故能有所說，是故讚歎。上者是總，又覆上者顯證力辯才勝故。嘆
【現代漢語翻譯】 現代漢語譯本 切智慧。因此，佛子們！希望您能宣說此義，諸佛會以護念之心，加上神力，使人們信受而不被破壞。
論曰：聖者解脫月為何再次懇請？這是爲了顯示他疑惑此事不可避免，如果不說，會有很多過失，無法成就一切佛法。因為這個緣故，再次懇請金剛藏菩薩。如果諸佛有力量能使眾生生起信心，為何眾生對於佛法仍然會產生誹謗之意？存在兩種定：一、感報定；二、作業定。這兩種定，即使是諸佛的威力也無法轉變。最初的修行者，是依阿含（Āgama，佛教經典）而行。成就一切佛法，指的是證智。書，指的是文字的形象，例如嘶叫的獅子的形狀等等。字，指的是惡阿（a-a）等音。數，指的是名句。這兩者是數的意思，說，指的是語言。一切書、字、數、說等等，都以初章為根本。
經曰：當時，諸菩薩眾，一時同聲以偈頌懇請金剛藏菩薩說：
『上妙無垢智， 堪無量義辯， 演說美妙言， 真實義相應。 念堅清凈慧， 為十力凈心， 無礙分別義， 說此十地法。 定戒深正意， 離我慢妄見， 此眾無疑心， 唯愿聞善說。 如渴思冷水， 如饑思美食， 如病思良藥， 如眾蜂依蜜， 我等亦如是， 愿聞甘露法。 善哉清凈智， 說勝地無垢， 具十力無礙， 盡說善逝道。』
論曰：最初的偈頌讚嘆了證力辯才的成就。第二偈的上句讚歎了阿含力辯才的成就，因為有證力和阿含力，才能有所宣說，所以讚歎。上，是總括的意思，又，上，顯示了證力辯才殊勝的緣故。讚歎
【English Translation】 English version Cutting through wisdom. Therefore, sons of the Buddha! May you speak of this meaning, may all Buddhas protect and remember you, adding divine power, so that people may believe and accept it without being destroyed.
Commentary: Why does the holy one, Vimukticandra (解脫月), request again? It is to show that he is doubtful that this is unavoidable. If it is not spoken, there will be many faults, and one will not be able to achieve all the Buddha-dharmas. For this reason, Vajragarbha Bodhisattva (金剛藏菩薩) is requested again. If the Buddhas have the power to make beings generate faith, why do beings still harbor slanderous intentions towards the Dharma? There are two kinds of fixedness: first, resultant fixedness; second, karmic fixedness. These two kinds of fixedness cannot be turned around even by the power of the Buddhas. The initial practitioners follow the Āgamas (阿含, Buddhist scriptures). Achieving all the Buddha-dharmas refers to realized wisdom. 'Writing' refers to the appearance of characters, such as the shape of a roaring lion, and so on. 'Characters' refer to sounds such as 'a-a' (惡阿). 'Numbers' refer to names and sentences. These two are the meaning of numbers. 'Speaking' refers to language. All writing, characters, numbers, speaking, and so on, take the first chapter as their foundation.
Sutra: At that time, all the Bodhisattvas, with one voice, requested Vajragarbha Bodhisattva with verses, saying:
'Supreme and immaculate wisdom, Capable of debating limitless meanings, Expounding beautiful words, Corresponding to the true meaning. Firm mindfulness and pure wisdom, For the pure mind of the ten powers, Unobstructed in distinguishing meanings, Speak of the Dharma of the ten grounds. Samadhi, precepts, and profound right intention, Free from arrogance and false views, This assembly has no doubts, We only wish to hear your good exposition. Like thirsting for cold water, Like hunger for delicious food, Like sickness for good medicine, Like bees relying on honey, We are also like this, Wishing to hear the nectar of the Dharma. Excellent pure wisdom, Speak of the supreme ground, immaculate, Possessing the ten powers, unobstructed, Fully speak of the path of the Sugata (善逝道).'
Commentary: The first verse praises the accomplishment of the power of realization and eloquence. The upper line of the second verse praises the accomplishment of the power of the Āgamas and eloquence. Because of the power of realization and the power of the Āgamas, one can speak, therefore it is praised. 'Supreme' is the meaning of totality, and also, 'supreme' shows that the power of realization and eloquence are superior. Praising
辯才有三種：一、真實智；二、體性；三者果。真實智者是無漏智，勝聲聞緣覺智等。偈言「妙無垢智」故。體性者成就無量義辯才，偈言「堪無量義辯」故。果者字義成就，復是滑利勝上字義成就，偈言「演說美妙言，真實義相應」故。第二偈上句嘆阿含力，偈言：
「念堅清凈慧， 為十力凈心， 無礙分別義， 說此十地法。」
念堅者，受持顯說故，是菩薩于阿含中凈慧無疑故。如是嘆證力阿含力已，次令聽者入證入阿含，是故請說云何入證？已入地者令得佛力故，未入地者令得入地故，偈言「為十力」故、「為凈心」故。云何為入阿含無礙分別義？令受持十地法故。如是嘆說者成就證力阿含力已，次復嘆聽眾堪受阿含及證力故，偈言：
「定戒深正意， 離我慢妄見， 是眾無疑心， 唯愿聞善說。」
此偈中唯愿者是總。唯愿有二種：一、求阿含；二、求正證。有二種妄想不堪聞阿含：一、我；二、慢。以我慢故，於法法師不生恭敬。復有二種妄想不堪得證：一、見；二、疑。見者顛倒見故，疑者于不思議處不生信故。妄者謂妄想見中同使故。有二種對治堪聞阿含：一、定；二、戒。定者心調伏故，戒者善住威儀故。次有二種對治堪能得證：一、正見；二、正意。正見者善
【現代漢語翻譯】 現代漢語譯本 辯才分為三種：一、真實智（Zhenshi Zhi，指無漏的智慧）；二、體性（Tixing，指辯才的本質）；三、果（Guo，指辯才的結果）。真實智是無漏的智慧，勝過聲聞（Shengwen）和緣覺（Yuanjue）的智慧等等。偈語說『妙無垢智』就是這個意思。體性是指成就無量義的辯才，偈語說『堪無量義辯』就是這個意思。果是指字義的成就，又是流暢勝妙的字義成就，偈語說『演說美妙言，真實義相應』就是這個意思。第二個偈語的上句讚歎阿含（Agama）的力量，偈語說： 『念堅清凈慧， 為十力凈心， 無礙分別義， 說此十地法。』 念堅，是指受持顯說，是菩薩（Pusa）對於阿含中的清凈智慧沒有疑惑。像這樣讚歎了證力（Zheng Li）和阿含力之後，接著讓聽者進入證入阿含的狀態，所以請求說如何進入證入？已經入地的人，令其獲得佛力（Foli）；未入地的人，令其得以入地，偈語說『為十力』、『為凈心』就是這個意思。怎樣才能進入阿含而無礙地分別義理呢？使他們受持十地法（Shi Di Fa）的緣故。像這樣讚歎了說法者成就的證力和阿含力之後，接著又讚歎聽眾堪能接受阿含以及證力，偈語說： 『定戒深正意， 離我慢妄見， 是眾無疑心， 唯愿聞善說。』 這句偈語中的『唯愿』是總括。『唯愿』有兩種：一、求阿含；二、求正證。有兩種妄想不能聽聞阿含：一、我（Wo）；二、慢（Man）。因為有『我』和『慢』，所以對於法和法師不能生起恭敬心。又有兩種妄想不能得到證悟：一、見（Jian）；二、疑（Yi）。『見』是指顛倒的見解，『疑』是指對於不可思議之處不能生起信心。『妄』是指在妄想和見解中共同起作用的煩惱。有兩種對治方法能夠聽聞阿含：一、定（Ding）；二、戒（Jie）。『定』是指心調伏，『戒』是指善於安住威儀。其次有兩種對治方法能夠得到證悟：一、正見（Zheng Jian）；二、正意（Zheng Yi）。正見是指善於
【English Translation】 English version There are three kinds of eloquence: First, True Wisdom (Zhenshi Zhi, referring to undefiled wisdom); second, Essence (Tixing, referring to the nature of eloquence); and third, Result (Guo, referring to the outcome of eloquence). True Wisdom is undefiled wisdom, surpassing the wisdom of Sravakas (Shengwen) and Pratyekabuddhas (Yuanjue), etc. The verse 'Wonderful undefiled wisdom' refers to this. Essence refers to the accomplishment of eloquence with immeasurable meanings, as the verse says, 'Capable of immeasurable meanings.' Result refers to the accomplishment of words and meanings, and also the smooth and excellent accomplishment of words and meanings, as the verse says, 'Speaking beautiful words, corresponding to true meaning.' The first line of the second verse praises the power of the Agamas (Agama), as the verse says: 『Firm mindfulness and pure wisdom, For the pure mind of the Ten Powers, Unobstructed discernment of meaning, Explaining the Dharma of the Ten Grounds.』 『Firm mindfulness』 refers to upholding and clearly explaining, meaning that the Bodhisattva (Pusa) has no doubt about the pure wisdom in the Agamas. Having praised the power of realization (Zheng Li) and the power of the Agamas in this way, next, it leads the listeners to enter the state of realizing the Agamas. Therefore, it asks how to enter realization. For those who have already entered the grounds, it enables them to obtain the Buddha's power (Foli); for those who have not entered the grounds, it enables them to enter the grounds, as the verse says, 'For the Ten Powers' and 'For the pure mind.' How can one enter the Agamas and discern the meaning without obstruction? It is because they uphold the Dharma of the Ten Grounds (Shi Di Fa). Having praised the speaker's accomplishment of the power of realization and the power of the Agamas in this way, next, it praises the audience's ability to receive the Agamas and the power of realization, as the verse says: 『Samadhi and precepts, deep right intention, Away from ego, arrogance, and false views, This assembly is without doubt, We only wish to hear the good teachings.』 In this verse, 'We only wish' is a summary. 'We only wish' has two aspects: First, seeking the Agamas; second, seeking right realization. There are two kinds of delusions that prevent one from hearing the Agamas: First, ego (Wo); second, arrogance (Man). Because of ego and arrogance, one cannot generate respect for the Dharma and the Dharma teachers. There are also two kinds of delusions that prevent one from attaining realization: First, views (Jian); second, doubt (Yi). 'Views' refers to inverted views, and 'doubt' refers to the inability to generate faith in the inconceivable. 'Delusion' refers to the afflictions that jointly operate in delusions and views. There are two kinds of antidotes that enable one to hear the Agamas: First, Samadhi (Ding); second, precepts (Jie). 'Samadhi' refers to the mind being tamed, and 'precepts' refers to being well-established in dignified conduct. Next, there are two kinds of antidotes that enable one to attain realization: First, right view (Zheng Jian); second, right intention (Zheng Yi). Right view refers to being skilled at
思義故，正意者得歡喜故。深者，細意善思惟故。復以諸喻顯示大眾求法轉深，偈言：
「如渴思冷水， 如饑思美食， 如病思良藥， 如眾蜂依蜜， 我等亦如是， 愿聞甘露法。」
此四喻者喻四種義門，示現正受彼所說義。何等為四？一、受持；二、助力；三、遠離；四、安樂行。此義云何？如水不嚼隨得而飲，如是聞慧初聞即受隨聞受持，如食咀嚼身力助成。如是思慧嚼所聞法智力助成，如服良藥藥行除病。如是具聞思慧，隨順正義如法修行，遠離一切煩惱習患。如蜜眾蜂所依樂行住處；如是聞思修慧果聖所依處，現法愛味受樂行故。如是讚歎說者聽者請說已，次嘆所說法利益咸皆共請。偈言：
「善哉清凈智， 說勝地無垢， 具十力無礙， 盡說善逝道。」
善哉者，所說法中善具足故。善哉有三種：一、所依；二、體性；三、果。所依者謂凈慧，體性者謂說諸地未曾說法，勝地者地挍量勝。無垢者，說不違義。違義說者有三種垢：一者倒說；二謗如來；三誑聞者。果者，謂具十力無障礙佛菩提故。如是請已猶故不說。何故不說？請不滿故。
十地經論初歡喜地捲第一 大正藏第 26 冊 No. 1522 十地經論
十地經論初歡喜地捲之二
【現代漢語翻譯】 現代漢語譯本：因為思考其意義，正直的心意能夠獲得歡喜的緣故。深奧，是因為細緻的心意善於思考的緣故。又用各種比喻來顯示大眾求法的意願更加深入，用偈語說： 『如口渴思念冷水，如飢餓思念美食，如生病思念良藥，如眾多蜜蜂依戀蜂蜜，我們也是這樣，愿聽聞甘露之法。』 這四個比喻象徵四種義門，顯示正確領受他所說的意義。哪四種呢？一、受持；二、助力；三、遠離；四、安樂行。這意義是什麼呢？就像水不用咀嚼就能得到並飲用，這樣聞慧（Śruta-mati）最初聽聞就能接受，隨聽隨受持；就像食物經過咀嚼，身體的力量得以助長。這樣思慧（Cintā-mati）咀嚼所聽聞的法，智慧的力量得以助長；就像服用良藥，藥力發揮作用而消除疾病。這樣具備聞慧和思慧，隨順正確的意義如法修行，遠離一切煩惱習氣。就像蜂蜜是眾多蜜蜂所依戀的安樂居所；這樣聞、思、修慧（Bhāvanā-mati）的果實是聖者所依之處，在現世享受喜愛的滋味，感受安樂的修行。這樣讚歎說法者、聽法者，請求說法之後，接著讚歎所說法的利益，大家都共同請求。用偈語說： 『真好啊，清凈的智慧，宣說殊勝的境界，沒有瑕疵，具備十力（Daśa-bala）沒有障礙，完全宣說善逝（Sugata）之道。』 『善哉』，是因為所說法中善的要素具足的緣故。善哉有三種：一、所依；二、體性；三、果。所依是指清凈的智慧，體性是指宣說諸地（Bhūmi）未曾宣說的法，殊勝的境界是指諸地相互比較而殊勝。沒有瑕疵，是指所說不違背意義。違背意義的說法有三種過失：一是顛倒說；二是誹謗如來（Tathāgata）；三是欺騙聽眾。果是指具備十力沒有障礙的佛菩提（Buddha-bodhi）的緣故。這樣請求之後仍然不說。為什麼不說？因為請求還不充分的緣故。 《十地經論》初歡喜地第一卷 《十地經論》初歡喜地第二卷
【English Translation】 English version: Because of contemplating its meaning, a righteous mind can obtain joy. Profound, because a meticulous mind is good at contemplating. Furthermore, various metaphors are used to show that the masses' desire for the Dharma deepens, with the verse saying: 'Like thirsting for cold water, like hunger desiring delicious food, like illness desiring good medicine, like many bees relying on honey, we are also like this, wishing to hear the nectar of the Dharma.' These four metaphors symbolize four kinds of meanings, showing the correct reception of what he said. What are the four? First, upholding; second, assisting; third, distancing; fourth, joyful practice. What is this meaning? Just as water can be obtained and drunk without chewing, so Śruta-mati (聞慧, wisdom from hearing) can be accepted upon first hearing, upholding as it is heard; just as food is chewed, and the body's strength is assisted. Thus, Cintā-mati (思慧, wisdom from thinking) chews the Dharma that is heard, and the power of wisdom is assisted; just as taking good medicine, the medicinal power takes effect and eliminates the disease. Thus, possessing Śruta-mati and Cintā-mati, following the correct meaning and practicing according to the Dharma, one distances oneself from all afflictions and habitual tendencies. Just as honey is the joyful dwelling place relied upon by many bees; thus, the fruit of Śruta-mati, Cintā-mati, and Bhāvanā-mati (修慧, wisdom from meditation) is the place relied upon by the saints, enjoying the beloved taste in this life, and experiencing joyful practice. Thus, after praising the speaker, the listeners, and requesting the Dharma, they then praise the benefits of the Dharma that is spoken, and everyone jointly requests. The verse says: 'Excellent, pure wisdom, proclaiming the supreme realm, without blemish, possessing the ten powers (Daśa-bala, 十力) without obstruction, completely proclaiming the path of the Sugata (善逝, Well-Gone One).' 'Excellent', because the elements of goodness are complete in the Dharma that is spoken. 'Excellent' has three aspects: first, the basis; second, the nature; third, the result. The basis refers to pure wisdom, the nature refers to proclaiming the Dharma of the Bhūmi (地, stages) that has not been proclaimed, and the supreme realm refers to the superiority of comparing the stages. Without blemish, refers to speaking without contradicting the meaning. Speaking against the meaning has three faults: first, speaking in reverse; second, slandering the Tathāgata (如來, Thus Come One); third, deceiving the listeners. The result refers to possessing the unobstructed Buddha-bodhi (佛菩提, enlightenment of the Buddha) with the ten powers. After requesting in this way, he still does not speak. Why does he not speak? Because the request is not yet sufficient. Daśabhūmika-sūtra-śāstra, First Bhūmi (Joyful Ground), Volume 1 Daśabhūmika-sūtra-śāstra, First Bhūmi (Joyful Ground), Volume 2
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：此菩薩前同生眾上首請，次大眾請，復待諸佛法王加請。何以故？為增敬重法故。
經曰：爾時釋迦牟尼佛從眉間白毫放菩薩力明光焰，阿僧祇阿僧祇光以為眷屬。放斯光已，普照十方諸佛世界靡不周遍。照已還住本處，三惡道苦皆得休息，一切魔宮隱蔽不現。悉照十方諸佛眾會，顯現如來境界不思議力。是光遍照十方世界，加一切如來所加說法者及諸菩薩眾，于上虛空中成大光明雲網臺而住。彼十方諸佛亦復如是，從眉間白毫相放菩薩力明光焰，阿僧祇阿僧祇光以為眷屬。放斯光已，普照十方諸佛世界靡不周遍。照已還住本處，三惡道苦皆得休息，一切魔宮隱蔽不現。悉照十方諸佛眾會，顯現如來境界不思議力。是光遍照十方世界加一切如來所加說法者及諸菩薩眾，顯現如來境界不思議力，並照釋迦牟尼佛大會之眾，及金剛藏菩薩身，于上虛空中亦覆成大光明雲網臺而住。爾時釋迦牟尼佛從眉間放白毫光明，照彼十方世界諸佛大會諸菩薩身及師子座。此諸大眾皆悉現見彼十方世界諸佛從眉間放白毫光明，照此三千大千娑婆世界釋迦牟尼佛大會，並金剛藏菩薩身及師子座。彼諸大眾皆悉現見時大光明雲網臺中諸佛神力故，而說頌曰。
【現代漢語翻譯】 現代漢語譯本 天親菩薩（Vasubandhu）造 後魏北印度三藏菩提流支（Bodhiruci）譯
論曰：這位菩薩（指金剛藏菩薩 Vajragarbha）之前已經受到同生大眾的首領的請求，然後又受到大眾的請求，還等待諸佛法王的額外請求。為什麼呢？爲了增加對法的敬重。
經曰：當時，釋迦牟尼佛（Sakyamuni Buddha）從眉間的白毫相（urna）放出菩薩力明光焰，無數（阿僧祇 asamkhya）的光作為眷屬。放出這光之後，普遍照耀十方諸佛世界，沒有不周遍的。照耀之後，光回到原來的地方，三惡道的痛苦都得到休息，一切魔宮都隱蔽不現。完全照耀十方諸佛的集會，顯現如來境界不可思議的力量。這光普遍照耀十方世界，加持一切如來所加持的說法者以及諸菩薩眾，在上面的虛空中形成大光明雲網臺而住。那十方諸佛也同樣如此，從眉間的白毫相放出菩薩力明光焰，無數的光作為眷屬。放出這光之後，普遍照耀十方諸佛世界，沒有不周遍的。照耀之後，光回到原來的地方，三惡道的痛苦都得到休息，一切魔宮都隱蔽不現。完全照耀十方諸佛的集會，顯現如來境界不可思議的力量。這光普遍照耀十方世界，加持一切如來所加持的說法者以及諸菩薩眾，顯現如來境界不可思議的力量，並且照耀釋迦牟尼佛大會的眾人，以及金剛藏菩薩（Vajragarbha Bodhisattva）的身，在上面的虛空中也形成大光明雲網臺而住。當時，釋迦牟尼佛從眉間放出白毫光明，照耀那十方世界諸佛大會的諸菩薩身以及師子座（lion throne）。這些大眾都全部看見那十方世界諸佛從眉間放出白毫光明，照耀這三千大千娑婆世界（Saha world）釋迦牟尼佛大會，以及金剛藏菩薩的身和師子座。那些大眾都全部看見，當時大光明雲網臺中諸佛的神力，因此說了頌。
【English Translation】 English version Composed by Bodhisattva Vasubandhu Translated by Tripitaka Bodhiruci from North India of the Later Wei Dynasty
Treatise says: This Bodhisattva (Vajragarbha) was first requested by the leaders of the assembly of co-born beings, then by the great assembly, and further awaited the additional request from the Dharma Kings of all Buddhas. Why? To increase respect for the Dharma.
Sutra says: At that time, Sakyamuni Buddha emitted from the white hair mark (urna) between his eyebrows a radiant flame of light with the power of a Bodhisattva, with countless (asamkhya) lights as its retinue. Having emitted this light, it universally illuminated the Buddha worlds of the ten directions, without leaving any place unreached. After illuminating, the light returned to its original place, the suffering of the three evil paths was alleviated, and all palaces of demons were concealed and did not appear. It completely illuminated the assemblies of all Buddhas in the ten directions, revealing the inconceivable power of the realm of the Tathagata. This light universally illuminated the worlds of the ten directions, blessing all Dharma speakers blessed by all Tathagatas and all Bodhisattva assemblies, forming a great cloud-net platform of light in the upper sky and abiding there. The Buddhas of the ten directions did likewise, emitting from the white hair mark between their eyebrows a radiant flame of light with the power of a Bodhisattva, with countless lights as its retinue. Having emitted this light, it universally illuminated the Buddha worlds of the ten directions, without leaving any place unreached. After illuminating, the light returned to its original place, the suffering of the three evil paths was alleviated, and all palaces of demons were concealed and did not appear. It completely illuminated the assemblies of all Buddhas in the ten directions, revealing the inconceivable power of the realm of the Tathagata. This light universally illuminated the worlds of the ten directions, blessing all Dharma speakers blessed by all Tathagatas and all Bodhisattva assemblies, revealing the inconceivable power of the realm of the Tathagata, and also illuminating the assembly of Sakyamuni Buddha, as well as the body of Vajragarbha Bodhisattva, also forming a great cloud-net platform of light in the upper sky and abiding there. At that time, Sakyamuni Buddha emitted white hair light from between his eyebrows, illuminating the bodies of all Bodhisattvas and the lion thrones in the assemblies of all Buddhas in the ten directions. All these assemblies completely saw the Buddhas of the ten directions emitting white hair light from between their eyebrows, illuminating the assembly of Sakyamuni Buddha in this three-thousand great-thousand Saha world, as well as the body of Vajragarbha Bodhisattva and the lion throne. All those assemblies completely saw the divine power of all Buddhas in the great cloud-net platform of light at that time, and therefore spoke in verse.
論曰：何故如來現神通力放光同請？是如來前已意加，未身口加，異於余佛，是故今欲具身口加。何故不以常口常身加？為重法故，不輕自身故。此光有八種業、二種身。云何八種業？一者覺業，是光照諸菩薩身已，自覺如來力加，如經「放菩薩力明光焰」故。二者因業，阿僧祇光皆有無量光明眷屬，如經「阿僧祇阿僧祇光以為眷屬」故。三者卷舒業，舒則遍至阿僧祇世界、卷則還入常光，如經「放斯光已普照十方諸佛世界靡不周遍，照已還住本處」故。四者止業，除滅一切惡道種種苦惱，如經「三惡道苦皆得休息」故。五者降伏業，令一切魔宮威光不現驚怖恐懼，不能壞亂可化眾生，如經「一切魔宮隱蔽不現」故。六者敬業，現不思議佛神力故，如經「悉照十方諸佛眾會，顯現如來境界不思議力」故。七者示現業，加十方世界諸佛所加菩薩大會令此眾見，如經「是光遍照十方世界，加一切如來所加說法者及諸菩薩眾」故。八者請業，發聲說偈，如經「時大光明雲網臺中諸佛神力而說頌曰」故。云何二身？一、如流星身，往他方世界故；二、如日身，處於虛空。如經「于上虛空中成大光明雲網臺而住」故，「於一切處一時遍照」故。如是彼此諸眾生迭互相見，猶如一會，聽說亦爾。是名身加。何者口加？偈曰：
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【現代漢語翻譯】 現代漢語譯本 論曰：為何如來要顯現神通力，放出光明一同邀請呢？這是如來之前已經用意念加持，但未用身體和口語加持，與其他的佛不同，因此現在想要用身體和口語一同加持。為何不以平常的口語和平常的身體加持呢？因為這是重要的佛法，不能輕視自身。這種光明有八種作用、兩種身相。 什麼是八種作用呢？一是覺悟的作用，這種光明照耀諸位菩薩的身體后，自覺是如來的力量加持，如經文所說『放出菩薩力量的光明火焰』。二是因緣的作用，無數的光明都有無量的光明眷屬，如經文所說『無數無數的光明作為眷屬』。三是卷舒的作用，舒展開來就遍及無數世界，捲起來就回到常光，如經文所說『放出這種光明后普遍照耀十方諸佛世界沒有不周遍的，照耀后回到原來的地方』。四是止息的作用，消除一切惡道的種種苦惱，如經文所說『三惡道的痛苦都得到休息』。五是降伏的作用，使一切魔宮的威光不能顯現，驚慌恐懼，不能破壞擾亂可以教化的眾生，如經文所說『一切魔宮隱藏不顯現』。六是敬重的作用，顯現不可思議的佛的神力，如經文所說『全部照耀十方諸佛的集會，顯現如來境界不可思議的力量』。七是示現的作用，加持十方世界諸佛所加持的菩薩大會，讓這裡的聽眾看到，如經文所說『這種光明普遍照耀十方世界，加持一切如來所加持的說法者以及諸位菩薩眾』。八是邀請的作用，發出聲音說偈語，如經文所說『這時大光明雲網臺中諸佛的神力而說頌』。 什麼是兩種身相呢？一是像流星的身相，前往其他方世界；二是像太陽的身相，處於虛空之中。如經文所說『在上面的虛空中形成大光明雲網臺而住』，『在一切地方一時普遍照耀』。這樣彼此的眾生互相看見，就像在一個集會中一樣，聽法也是如此。這叫做身加。 什麼是口加呢？偈語說：
【English Translation】 English version Treatise: Why does the Tathagata manifest supernatural powers, emitting light to invite together? This is because the Tathagata had previously added blessings with intention, but not with body and speech, which is different from other Buddhas. Therefore, now he wants to add blessings with both body and speech. Why not add blessings with ordinary speech and an ordinary body? Because this is an important Dharma, and one should not belittle oneself. This light has eight kinds of functions and two kinds of forms. What are the eight kinds of functions? First, the function of awakening. After this light shines on the bodies of the Bodhisattvas, they consciously realize that it is the power of the Tathagata's blessing, as the sutra says, 'Emitting the bright flames of the Bodhisattva's power.' Second, the function of cause. Countless lights all have immeasurable luminous retinues, as the sutra says, 'Countless countless lights as retinues.' Third, the function of contraction and expansion. When expanded, it pervades countless worlds; when contracted, it returns to the constant light, as the sutra says, 'Having emitted this light, it universally illuminates the worlds of the ten directions without exception, and after illuminating, it returns to its original place.' Fourth, the function of cessation. It eliminates all kinds of suffering in the evil realms, as the sutra says, 'The suffering of the three evil paths all comes to rest.' Fifth, the function of subduing. It causes the majestic light of all demon palaces to not appear, causing alarm and fear, and preventing them from destroying and disrupting sentient beings who can be transformed, as the sutra says, 'All demon palaces are hidden and do not appear.' Sixth, the function of reverence. It manifests the inconceivable divine power of the Buddha, as the sutra says, 'It completely illuminates the assemblies of all Buddhas in the ten directions, revealing the inconceivable power of the realm of the Tathagata.' Seventh, the function of manifestation. It blesses the Bodhisattva assemblies blessed by the Buddhas in the ten directions, allowing the audience here to see them, as the sutra says, 'This light universally illuminates the worlds of the ten directions, blessing all those who expound the Dharma and the assemblies of Bodhisattvas blessed by all the Tathagatas.' Eighth, the function of invitation. It emits a voice and speaks verses, as the sutra says, 'At this time, the divine power of the Buddhas in the Great Luminous Cloud Net speaks in verse.' What are the two kinds of forms? First, the form like a shooting star, going to other worlds; second, the form like the sun, being in the empty space. As the sutra says, 'Forming a Great Luminous Cloud Net platform in the upper empty space and abiding,' 'Universally illuminating all places at once.' In this way, the beings of each other see each other, just like being in one assembly, and listening to the Dharma is also like this. This is called body blessing. What is speech blessing? The verse says:
諸佛無等等， 功德如虛空， 十力無畏等， 無量諸眾首。 釋迦姓法生， 天人上作加， 承諸佛神力， 為開法王藏。 諸地上妙行， 分別智地義， 是諸如來加， 護于諸菩薩。 此人能聞持， 如是微妙法， 諸地凈無垢， 漸次而滿足， 證佛十種力， 成無上菩提。 雖在於大海， 及劫盡火中， 決定信無疑， 必得聞此經。 諸地勝智道， 入地住展轉， 漸次而演說， 無量行境界。」
論曰：是初二偈半顯能加者及加所為。此二加示現何義故加？若請非尊者、法非殊勝聖者則不說。云何初偈顯能加者？偈言「天人上作加」故。何者天人上？謂諸佛如來。此有何義？法王義故。云何知彼是法王？成就四種勝故：一、自在勝；二、力勝；三、眷屬勝；四、種姓勝。何者諸佛自在勝？于煩惱障、智障得解脫自在，彼於此處心智無礙隨意所受無上樂故。此云何知？偈言「諸佛無等等」故，謂一切智故。復如虛空，世間法不能染，無明煩惱習氣滅故。無等者，諸佛比餘眾生，彼非等故。等者，此彼法身等故。何故不但說無等？示現等正覺故。何者諸佛力勝？具足十力故，能伏一切邪智壞魔怨故。此云何知？偈言「十力無畏等」故。何者諸佛
【現代漢語翻譯】 現代漢語譯本 諸佛的功德無與倫比，如同虛空般廣大， 具備十種力量和無畏的品質，是無量眾生的首領。 釋迦牟尼佛（釋迦姓法生）以釋迦為姓，應運而生， 天人和諸佛都在他身上加持， 承蒙諸佛的神力， 為眾生開啟了佛法的寶藏。 在各個菩薩的階位上，殊勝的修行， 分別闡述智慧之地的意義， 這些都是如來的加持， 護佑著各位菩薩。 這個人如果能夠聽聞並受持， 如此微妙的佛法， 各個菩薩的階位清凈沒有污垢， 逐漸地圓滿， 證得佛的十種力量， 成就無上的菩提。 即使身處大海之中， 或者在劫末的火焰之中， 如果能堅定地相信，沒有懷疑， 必定能夠聽聞到這部經。 各個菩薩階位的殊勝智慧之道， 進入菩薩階位，安住並不斷髮展， 逐漸地演說， 無量修行的境界。
論曰：最初的兩句半偈頌，顯示了能加持者以及加持的目的。為什麼要通過這兩種加持來示現意義呢？如果請求者不是尊者，佛法不是殊勝的聖者，佛陀就不會宣說。如何通過最初的偈頌來顯示能加持者呢？偈頌說『天人上作加』。什麼是天人之上呢？指的就是諸佛如來。這有什麼意義呢？因為他們是法王。如何知道他們是法王呢？因為他們成就了四種殊勝：一、自在勝；二、力勝；三、眷屬勝；四、種姓勝。什麼是諸佛的自在勝呢？對於煩惱障和智障都得到了解脫的自在，他們在這裡內心和智慧都沒有障礙，可以隨意享受無上的快樂。這又如何得知呢？偈頌說『諸佛無等等』，指的就是一切智。又如同虛空一樣，世間的法不能夠污染，因為無明煩惱的習氣已經滅盡。無等，指的是諸佛和其餘的眾生相比，他們是不相等的。等，指的是佛和佛之間法身是相等的。為什麼不只說無等呢？爲了示現等正覺。什麼是諸佛的力量殊勝呢？具足十種力量，能夠降伏一切邪惡的智慧，摧毀魔的怨恨。這又如何得知呢？偈頌說『十力無畏等』。 什麼是諸佛的...
【English Translation】 English version The Buddhas are unparalleled, Their merits and virtues are like the vastness of space, Possessing the ten powers and fearlessness, They are the leaders of countless beings. Shakyamuni (Shakya surname Dharma-born), born into the Shakya clan, The gods and humans above bestow blessings, Receiving the divine power of all Buddhas, To open the treasury of the Dharma King. The wonderful practices on the various Bhumis (grounds or stages of the Bodhisattva path), Distinguishing the meaning of the wisdom-ground, These are the blessings of the Tathagatas (Thus Come Ones, another name for Buddhas), Protecting all Bodhisattvas. If this person can hear and uphold, Such subtle and wonderful Dharma, The various Bhumis are pure and without defilement, Gradually becoming complete, Attaining the ten powers of the Buddha, Accomplishing unsurpassed Bodhi (enlightenment). Even if one is in the great ocean, Or in the fire at the end of the Kalpa (aeon), If one has firm faith and no doubt, One will surely be able to hear this Sutra (discourse). The path of supreme wisdom on the various Bhumis, Entering the Bhumis, abiding and developing, Gradually expounding, The realm of limitless practices."
Treatise says: The initial two and a half Gathas (verses) reveal the one who bestows blessings and the purpose of the blessing. Why show the meaning through these two blessings? If the requester is not a venerable one, and the Dharma is not a supreme and holy one, the Buddha will not speak. How does the initial Gatha reveal the one who bestows blessings? The Gatha says, 'Gods and humans above bestow blessings.' What is above gods and humans? It refers to all Buddhas and Tathagatas. What is the meaning of this? Because they are Dharma Kings. How do we know that they are Dharma Kings? Because they have achieved four kinds of supremacy: first, the supremacy of freedom; second, the supremacy of power; third, the supremacy of retinue; fourth, the supremacy of lineage. What is the supremacy of freedom of the Buddhas? They have attained freedom from the obstacles of afflictions and the obstacles of knowledge; their minds and wisdom are unobstructed here, and they can freely enjoy unsurpassed bliss. How do we know this? The Gatha says, 'The Buddhas are unparalleled,' which refers to all-knowing wisdom. Moreover, like space, worldly Dharmas cannot defile them, because the habits of ignorance and afflictions have been extinguished. 'Unparalleled' refers to the fact that the Buddhas are unequal compared to other beings. 'Equal' refers to the fact that the Dharmakaya (Dharma body) is equal between Buddhas. Why not just say 'unparalleled'? To show the Samyak-sambuddha (perfectly enlightened one). What is the supremacy of power of the Buddhas? They possess the ten powers, which can subdue all evil wisdom and destroy the hatred of Mara (demon). How do we know this? The Gatha says, 'Ten powers and fearlessness, etc.' What is the...
眷屬勝？具攝菩薩聲聞諸眾故。此云何知？偈言「無量諸眾首」故，彼菩薩是初眾故。無量者，阿僧祇故。諸眾首者，佛於世間最勝上故。何者佛種姓勝？謂家姓勝故。此云何知？偈言「釋迦姓法生」故。何故唯嘆此佛種姓？以現見故。復以法為家，非但生家。法家者，如法中住故。作加者是總相，加有二種：一、具身加，依法身故；二、具果加。證佛果故。天人上者亦總亦別，餘者唯別。云何第二偈顯加所為？此菩薩彼諸佛法王，為開現法藏義故加。偈言：
「承諸佛神力， 為開法王藏， 諸地上妙行， 分別智地義。」
嘆此法藏有二種：一、義藏成就；二、字藏成就。云何義藏？偈言「諸地上妙行」。行者，諸菩薩行，所謂助道法故。妙者，真實智故。上者，神力勝故。如是顯示深妙勝上故。云何字藏？偈言「分別智地義」。分別者，說十地差別故。此偈中何故顯承佛神力說？或有眾生於如來所生輕慢想已，自不能請他而說。為遮此故，如是請說法已，次顯說法利他有三時益，于中有三偈。三時益者：一、聞時益；二、修行時益；三、轉生時益。何者聞時益？偈言：
「是諸如來加， 護于諸菩薩， 此人能聞持， 如是微妙法。」
菩薩聞持者，佛力加故，是名聞時益。何者
【現代漢語翻譯】 現代漢語譯本 眷屬勝？因為具備攝受菩薩和聲聞等眾多眷屬的緣故。這如何得知？因為偈頌說『無量諸眾首』的緣故，那些菩薩是最初的眷屬。無量，指的是阿僧祇（asaṃkhya，無數）之多。諸眾首，指的是佛在世間是最殊勝的。什麼佛的種姓殊勝？指的是家姓殊勝的緣故。這如何得知？因為偈頌說『釋迦姓法生』的緣故。為什麼只讚歎此佛的種姓？因為是現見的緣故。而且以法為家，不只是生家。法家，指的是安住于佛法之中。作加指的是總相，加有兩種：一、具備身加，因為依法身（dharmakāya）的緣故；二、具備果加，因為證得佛果的緣故。天人上既是總相也是別相，其餘的只是別相。 第二個偈頌如何顯示加持所為？這位菩薩因為諸佛法王，爲了開顯法藏的意義而加持。偈頌說： 『承諸佛神力，為開法王藏，諸地上妙行，分別智地義。』 讚歎此法藏有兩種：一、義藏成就；二、字藏成就。什麼是義藏？偈頌說『諸地上妙行』。行，指的是諸菩薩的修行，也就是助道之法。妙，指的是真實智慧。上，指的是神力殊勝。這樣顯示了深妙殊勝。什麼是字藏？偈頌說『分別智地義』。分別，指的是宣說十地的差別。此偈中為什麼顯示承受佛的神力而說？或許有眾生對如來產生輕慢的想法，自己不能請別人來說法。爲了遮止這種情況，這樣請法之後，接著顯示說法利益眾生有三個時期的利益，其中有三個偈頌。三個時期的利益是：一、聞法時的利益；二、修行時的利益；三、轉生時的利益。什麼是聞法時的利益？偈頌說： 『是諸如來加，護于諸菩薩，此人能聞持，如是微妙法。』 菩薩能夠聽聞和受持，是因為佛力的加持，這叫做聞法時的利益。什麼是
【English Translation】 English version Is the retinue superior? Because it possesses and gathers bodhisattvas, śrāvakas (hearers), and various assemblies. How is this known? Because the verse says, 'The leaders of countless assemblies,' and those bodhisattvas are the initial assembly. 'Countless' refers to asaṃkhya (innumerable). 'Leaders of assemblies' refers to the Buddha being the most supreme in the world. What Buddha's lineage is superior? It refers to the superiority of the family lineage. How is this known? Because the verse says, 'Born from the Śākya lineage of Dharma.' Why is only this Buddha's lineage praised? Because it is directly seen. Moreover, it takes Dharma as its family, not just the family of birth. 'Dharma family' refers to dwelling in the Dharma. 'Making addition' refers to the general characteristic; there are two types of addition: first, possessing bodily addition, because of relying on the dharmakāya (Dharma body); second, possessing fruit addition, because of attaining Buddhahood. 'Superior to gods and humans' is both general and specific; the rest are only specific. How does the second verse reveal what is accomplished by the addition? This bodhisattva, because of the Buddhas, the Dharma Kings, is added to for the sake of revealing the meaning of the Dharma treasury. The verse says: 'Receiving the divine power of all Buddhas, to open the treasury of the Dharma King, the wonderful practices on all the grounds, distinguishing the meaning of the wisdom grounds.' Praising this Dharma treasury has two aspects: first, the accomplishment of the treasury of meaning; second, the accomplishment of the treasury of words. What is the treasury of meaning? The verse says, 'The wonderful practices on all the grounds.' 'Practices' refers to the practices of all bodhisattvas, namely, the aiding Dharma. 'Wonderful' refers to true wisdom. 'Superior' refers to the superiority of divine power. Thus, it reveals profound, wonderful, and superior qualities. What is the treasury of words? The verse says, 'Distinguishing the meaning of the wisdom grounds.' 'Distinguishing' refers to explaining the differences of the ten grounds. Why does this verse reveal speaking by receiving the Buddha's divine power? Perhaps some beings, having generated thoughts of contempt towards the Tathāgata (Thus Come One), are unable to request others to speak. To prevent this, after requesting the Dharma in this way, it then reveals that the benefit of speaking Dharma to benefit others has three times of benefit, among which there are three verses. The three times of benefit are: first, the benefit of hearing the Dharma; second, the benefit of practicing; third, the benefit of rebirth. What is the benefit of hearing the Dharma? The verse says: 'It is the addition of all the Tathāgatas, protecting all the bodhisattvas, this person can hear and uphold, such wonderful Dharma.' The bodhisattva is able to hear and uphold because of the Buddha's power of addition; this is called the benefit of hearing the Dharma. What is
修行時益？偈言：
「諸地凈無垢， 漸次而滿足， 證佛十種力， 成無上菩提。」
漸次滿十地，自身得十力，成無上菩提故，是名修行時益。何者轉生時益？偈言：
「雖在於大海， 及劫盡火中， 決定信無疑， 必得聞此經。」
惡道、善道難處生，必得聞此法。龍世界長壽，亦得聞此經，偈言「雖在於大海」故。雖在色界光音天等，亦得聞此經，偈言「及劫盡火中」故。聞此法者，為皆得利益、有不得者不也？何者能得？決定不疑信此法者，是人能得，偈言「決定信無疑，必得聞此經」故。如是顯示請說利益已。上言分別智地義者，此所說法有三種漸次，第六偈教分別此事。偈言：
「諸地勝智道， 入地住展轉， 漸次而演說， 無量行境界。」
何者三漸次？一、觀漸次；二、證漸次；三、修行漸次，第一、第二、第四句皆說漸次。勝智道者，謂十地勝智道，說此十地若觀若依止能生諸地智故。入者，入地故。住者，未轉向餘地故。展轉者，地地轉所住處故。行者，謂入住展轉成就故。境界者，此行種種異行境界故。漸者，次第故。說者，授與故。如是教說何義故顯？一切因如來能有所說，生后正信義故。
經曰：爾時金剛藏菩薩摩訶薩觀察十方
【現代漢語翻譯】 現代漢語譯本：修行時的利益是什麼？用偈語說： 『諸地清凈無垢染，逐漸次第得圓滿， 證得佛陀十種力，成就無上之菩提。』 逐漸次第圓滿十地，自身獲得佛陀的十種力，成就無上菩提，因此稱為修行時的利益。什麼是轉生時的利益？用偈語說： 『縱然身處浩瀚海，乃至劫盡烈火中， 堅定深信無懷疑，必定能夠聞此經。』 即使在惡道、善道等艱難之處轉生，也必定能夠聽聞此法。即使在龍的世界獲得長壽，也能聽聞此經，正如偈語所說『縱然身處浩瀚海』。即使在光音天等，也能聽聞此經，正如偈語所說『乃至劫盡烈火中』。聽聞此法的人，是都能獲得利益，還是有不能獲得利益的呢？什麼樣的人能夠獲得利益？堅定不移地相信此法的人，這樣的人能夠獲得利益，正如偈語所說『堅定深信無懷疑，必定能夠聞此經』。以上是顯示請說利益的內容。前面所說的分別智地義，這裡所說的法有三種漸次，第六個偈語教導分別這件事。偈語說： 『諸地殊勝智慧道，入地安住輾轉進， 逐漸次第而演說，無量行持之境界。』 什麼是三種漸次？一、觀漸次；二、證漸次；三、修行漸次，第一句、第二句、第四句都在說漸次。殊勝智慧道，指的是十地殊勝智慧之道，說明這十地無論是觀照還是依靠，都能產生諸地的智慧。『入』，是進入某地。『住』，是尚未轉向其他地。『輾轉』，是各個地輾轉所住之處。『行』，指的是入住輾轉成就。『境界』，指的是這種行持種種不同的行持境界。『漸』，是次第。『說』，是授予。這樣教導說明什麼意義呢？一切因如來能夠有所說，產生後來的正信之義。 經中說：當時金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahasattva，具有金剛般堅固的智慧和德行的菩薩）觀察十方
【English Translation】 English version: What is the benefit of practice in due time? As the verse says: 'All grounds are pure and without defilement, Gradually and sequentially fulfilled, Attaining the ten powers of the Buddha, Accomplishing unsurpassed Bodhi (Enlightenment).' Gradually fulfilling the ten grounds, oneself attains the ten powers of the Buddha, and accomplishes unsurpassed Bodhi; therefore, it is called the benefit of practice in due time. What is the benefit of rebirth in due time? As the verse says: 'Though one may be in the vast ocean, Or even in the fire at the end of a kalpa (aeon), With firm faith and without doubt, One will surely hear this Sutra (scripture).' Even if reborn in difficult places such as evil paths or good paths, one will surely hear this Dharma (teachings). Even if one obtains longevity in the world of dragons, one can also hear this Sutra, as the verse says, 'Though one may be in the vast ocean.' Even if one is in the Abhasvara Heaven (Heaven of Radiant Light) and so on, one can also hear this Sutra, as the verse says, 'Or even in the fire at the end of a kalpa.' Do all who hear this Dharma obtain benefits, or are there some who do not? Who can obtain benefits? Those who firmly and without doubt believe in this Dharma, these people can obtain benefits, as the verse says, 'With firm faith and without doubt, one will surely hear this Sutra.' The above is the display of requesting the explanation of benefits. Regarding the meaning of the ground of discriminating wisdom mentioned earlier, the Dharma spoken here has three gradual stages, and the sixth verse teaches the distinction of this matter. The verse says: 'The path of superior wisdom of all grounds, Entering a ground, abiding and progressing, Gradually and sequentially expounded, The realm of immeasurable practices.' What are the three gradual stages? First, the gradual stage of observation; second, the gradual stage of realization; third, the gradual stage of practice. The first, second, and fourth lines all speak of gradual stages. The path of superior wisdom refers to the path of superior wisdom of the ten grounds, explaining that these ten grounds, whether observed or relied upon, can generate the wisdom of the various grounds. 'Entering' means entering a ground. 'Abiding' means not yet turning to another ground. 'Progressing' means each ground progressing to the place of abiding. 'Practice' refers to the accomplishment of entering, abiding, and progressing. 'Realm' refers to the various different realms of practice of this practice. 'Gradual' means sequential. 'Expounding' means bestowing. What meaning is revealed by this teaching and explanation? All because the Tathagata (Buddha) is able to speak, giving rise to the meaning of subsequent right faith. The Sutra says: At that time, Vajragarbha Bodhisattva-Mahasattva (a Bodhisattva-Mahasattva possessing diamond-like firm wisdom and virtue) observed the ten directions.
，欲令大眾重增踴悅生正信故，以偈頌曰：
「微難知聖道， 非分別離念， 難得無垢濁， 智者智行處。 自性常寂滅， 不滅亦不生， 自體本來空， 有不二不盡。 遠離於諸趣， 等同涅槃相， 非初非中后， 非言辭所說。 出過於三世， 其相如虛空， 定滅佛所行， 言說不能及。 地行亦如是， 難說復難聞， 離念及心道， 智起佛境界， 非陰界入說， 心意所不及。 如空中鳥跡， 難說不可見； 十地義如是， 不可得說聞。 我但說一分， 慈悲及願力， 漸次非心境， 智滿如凈心。 是境界難見， 難說自心知， 我承佛力說， 咸共恭敬聽。 如是智入行， 億劫說不盡， 今如是略說， 如實滿足住。 一心恭敬待， 承佛力善說， 說上法妙音， 喻相應善字。 是言說甚難， 無量佛神力， 光焰入我身， 是力我能說。」
論曰：何故觀察十方？示無我慢、無偏心故。欲令大眾重增踴悅深生正信，是故說偈示說正地。增益聞者，堪受義故。踴悅者，心清不濁故。踴悅有二種：一義大踴悅，為得義故；二說大踴悅，因此說大能得彼義故。是中前五偈顯義大踴悅。云
【現代漢語翻譯】 現代漢語譯本： 爲了讓大眾更加歡喜踴躍，生起真正的信心，所以用偈頌說道： 『微妙難以知曉的聖道（Arya-marga），不是通過分別念和脫離念頭就能理解的， 難以獲得沒有污垢和混濁的智慧，那是智者以智慧行事的地方。 自性（Svabhava）常常是寂滅的，不生也不滅， 自體（Atman）本來就是空性的（Sunyata），存在著不二和不盡。 遠離各種趣向（Gati），等同於涅槃（Nirvana）的相狀， 不是最初、中間或最後，不是言辭所能表達的。 超出過去、現在、未來三世（Tri-adhavan），它的相狀如同虛空（Akasa）， 是寂滅的佛所行之道，言語無法企及。 菩薩十地（Bhumi）的修行也是這樣，難以言說，難以聽聞， 脫離念頭和心識之道，智慧生起，到達佛的境界， 不是用五陰（Skandha）、十二處（Ayatana）、十八界（Dhatu）所能詮釋的，心意無法到達。 如同空中鳥的痕跡，難以言說，不可看見； 十地（Bhumi）的意義就是這樣，無法獲得，無法用言語表達。 我只是說了其中的一部分，憑藉慈悲（Karuna）和願力（Pranidhana）， 漸次修行，不是心識的境界，智慧圓滿就像清凈的心。 這種境界難以見到，難以用言語表達，只能自己用心去體會， 我憑藉佛的力量來說，希望大家共同恭敬地聽聞。 像這樣以智慧進入修行，用億萬劫的時間也說不完， 現在這樣簡略地說，如實地安住于圓滿的境界。 一心恭敬地等待，憑藉佛的力量好好地宣說， 宣說殊勝的佛法妙音，用比喻和相應的善妙文字。 這些言語非常困難，憑藉無量佛的神力， 光焰進入我的身體，憑藉這種力量我才能說出來。』 論曰：為什麼要觀察十方？爲了顯示沒有我慢，沒有偏袒之心。爲了讓大眾更加歡喜踴躍，深深地生起真正的信心，所以用偈頌來開示宣說真正的菩薩十地（Bhumi）。增益聽聞者，堪能接受佛法真義。踴躍，是因為內心清凈沒有污濁。踴躍有兩種：一是因理解佛法真義而產生的踴躍，爲了獲得佛法真義；二是因宣說佛法而產生的踴躍，因為宣說佛法能夠獲得佛法真義。這其中前五個偈頌顯示了因理解佛法真義而產生的踴躍。說
【English Translation】 English version: To cause the assembly to rejoice and be filled with increased joy, and to generate true faith, [the Bodhisattva] spoke in verses: 『The subtle and difficult-to-know sacred path (Arya-marga), is not understood through discrimination or detachment from thoughts, Difficult to attain is wisdom without defilement or turbidity, it is where the wise act with wisdom. The self-nature (Svabhava) is always quiescent, neither ceasing nor arising, The self (Atman) is originally emptiness (Sunyata), existing as non-duality and inexhaustibility. Far removed from all destinies (Gati), equal to the aspect of Nirvana (Nirvana), Not beginning, middle, or end, not spoken by words. Transcending the three times (Tri-adhavan), its aspect is like space (Akasa), It is the path of cessation walked by the Buddhas, beyond the reach of words. The practice of the ten Bhumis (Bhumi) is also like this, difficult to speak of and difficult to hear, Detached from thoughts and the path of the mind, wisdom arises, reaching the realm of the Buddhas, Not explained by the five Skandhas (Skandha), the twelve Ayatanas (Ayatana), or the eighteen Dhatus (Dhatu), beyond the reach of the mind and intellect. Like the tracks of birds in the sky, difficult to speak of and invisible; The meaning of the ten Bhumis (Bhumi) is like this, unattainable and unspeakable. I only speak of a portion of it, relying on compassion (Karuna) and vows (Pranidhana), Gradually progressing, not a realm of the mind, wisdom is fulfilled like a pure mind. This realm is difficult to see, difficult to speak of, known only by one's own mind, I speak relying on the power of the Buddha, may all respectfully listen. Entering practice with such wisdom, it cannot be fully described in billions of kalpas, Now I speak briefly in this way, truly abiding in fulfillment. With one mind, respectfully waiting, relying on the Buddha's power to speak well, Speaking the wonderful sound of the supreme Dharma, using metaphors and corresponding virtuous words. These words are very difficult, relying on the immeasurable power of the Buddhas, The light enters my body, with this power I am able to speak.』 Treatise: Why observe the ten directions? To show that there is no arrogance and no partiality. To cause the assembly to rejoice and deeply generate true faith, therefore, verses are spoken to reveal the true Bhumis (Bhumi). To benefit the listeners, making them capable of receiving the meaning. Rejoicing is because the mind is pure and not turbid. There are two kinds of rejoicing: one is great rejoicing due to understanding the meaning, for the sake of obtaining the meaning; the other is great rejoicing due to speaking, because by speaking one can obtain that meaning. Among these, the first five verses reveal great rejoicing due to understanding the meaning. Saying
何義大？彼義深故。何者深義？偈言：
「微難知聖道， 非分別離念。」
此偈依何義說？依智地故。云何知依智地？上來所說皆依智地，后復所說亦依智地，第四偈言「智起佛境界」故。微者，云何微？偈言「難知聖道」故。云何難知？謂說時難知。復云何難知？大聖道難知。大聖者，所謂諸佛，是故言微。道者是因，修行此道能到聖處故。言難知聖道，此微有二種：一、說時甚微；二、證時甚微。如是次第何故復難知？偈言「非分別離念」故。非分別者，離分別境界故。離念者，自體無念故。如是聖道名為甚微。何故甚難得？難得者難證故，是名甚微。何故復甚難得？偈言：
「難得無垢濁， 智者智行處， 自性常寂滅， 不滅亦不生。」
無垢濁者，智中無無明故，有無明雜智是名為濁。智者智行處者，自證知故。自證知者，依彼生故。于中智者見實諦義故，復增上善解法故，增上善寂滅故，復有世間智隨聞明瞭知故。自性常寂滅者，自性離煩惱故，非先有染后時離故。不滅者，非一往滅，為不捨利益眾生故。不生者，出世間故。如是此智不住涅槃、世間中故。如是觀行甚微、依止甚微、清凈甚微、功德甚微故，言甚難得。于中第一甚微不同世間三昧故，第二第三不同外道自言尊
【現代漢語翻譯】 現代漢語譯本： 什麼是『大』的含義？因為它的意義深遠。什麼是深遠的意義？偈語說： 『微妙難知的聖道，非分別，離念。』 這首偈語是依據什麼意義說的？依據智地（jnana-bhumi，智慧的境界）的緣故。如何知道是依據智地？因為上面所說的都是依據智地，後面所說的也是依據智地，第四句偈語說『智慧生起于佛的境界』的緣故。什麼是『微』？偈語說『難知聖道』的緣故。為什麼難知？因為在解說時難以理解。又為什麼難知？因為大聖之道難以理解。所謂的大聖，指的就是諸佛，所以說是『微』。『道』是因，修行此道能夠到達聖者的境界的緣故。說到『難知聖道』，這種『微』有兩種：一是解說時非常微妙；二是證悟時非常微妙。像這樣次第，為什麼又難以理解呢？偈語說『非分別，離念』的緣故。『非分別』，是遠離分別的境界的緣故。『離念』，是自體沒有念頭的緣故。這樣的聖道被稱為非常微妙。為什麼非常難以獲得？因為難以證悟的緣故，這被稱為非常微妙。為什麼又非常難以獲得？偈語說： 『難得無垢濁，智者智行處，自性常寂滅，不滅亦不生。』 『無垢濁』，是因為智慧中沒有無明（avidya，無知）的緣故，有無明摻雜的智慧就叫做『濁』。『智者智行處』，是因為自己證悟知曉的緣故。『自證知』，是因為依靠它而生起的緣故。在其中，智者見到真實的真諦的意義的緣故，又增上地善於理解法的緣故，增上地善於寂滅的緣故，又有世間的智慧隨著聽聞而明白知曉的緣故。『自性常寂滅』，是因為自性遠離煩惱的緣故，不是先有染污後來才離開的緣故。『不滅』，不是一下子就滅盡，是爲了不捨棄利益眾生的緣故。『不生』，是因為超出世間的緣故。像這樣，這種智慧不住留在涅槃（nirvana，寂滅）和世間之中。像這樣，觀行非常微妙、依止非常微妙、清凈非常微妙、功德非常微妙的緣故，所以說非常難以獲得。在其中，第一種微妙不同於世間的三昧（samadhi，禪定）的緣故，第二種和第三種微妙不同於外道自己所說的尊貴。
English version: What is the meaning of 'great'? Because its meaning is profound. What is the profound meaning? The verse says: 'Subtle and difficult to know is the holy path, non-discriminating, free from thought.' According to what meaning is this verse spoken? Because it is based on the jnana-bhumi (智地, the realm of wisdom). How do we know it is based on the jnana-bhumi? Because what was said above is based on the jnana-bhumi, and what will be said later is also based on the jnana-bhumi. The fourth verse says, 'Wisdom arises in the realm of the Buddha.' What is 'subtle'? The verse says, 'Difficult to know is the holy path.' Why is it difficult to know? Because it is difficult to understand when explained. And why is it difficult to know? Because the path of the great sage is difficult to understand. The so-called great sage refers to all the Buddhas, so it is said to be 'subtle'. 'Path' is the cause, because practicing this path can reach the realm of the saints. Speaking of 'difficult to know is the holy path', this 'subtlety' has two aspects: first, it is very subtle when explained; second, it is very subtle when realized. In this order, why is it difficult to understand? The verse says, 'Non-discriminating, free from thought.' 'Non-discriminating' means being free from the realm of discrimination. 'Free from thought' means that the self-nature has no thoughts. Such a holy path is called very subtle. Why is it so difficult to obtain? Because it is difficult to realize, this is called very subtle. Why is it so difficult to obtain? The verse says: 'Difficult to obtain, without defilement or turbidity, the place where the wise practice wisdom, its self-nature is always tranquil and extinguished, neither extinguished nor born.' 'Without defilement or turbidity' is because there is no avidya (無明, ignorance) in wisdom. Wisdom mixed with ignorance is called 'turbid'. 'The place where the wise practice wisdom' is because they themselves realize and know it. 'Self-realization' is because it arises by relying on it. Among them, the wise see the meaning of the true truth, and they are increasingly good at understanding the Dharma, and they are increasingly good at tranquility and extinction, and there is worldly wisdom that clearly knows with hearing. 'Self-nature is always tranquil and extinguished' is because the self-nature is free from afflictions, not because it was first defiled and then later separated. 'Not extinguished' is not extinguished all at once, but to not abandon benefiting sentient beings. 'Not born' is because it transcends the world. Like this, this wisdom does not dwell in nirvana (涅槃, extinction) or the world. Like this, because contemplation and practice are very subtle, reliance is very subtle, purity is very subtle, and merit is very subtle, it is said to be very difficult to obtain. Among them, the first subtlety is different from the samadhi (三昧, concentration) of the world, and the second and third subtleties are different from the nobility that the heretics themselves speak of.
【English Translation】 Modern Chinese Translation: What is the meaning of 'great'? Because its meaning is profound. What is the profound meaning? The verse says: 'Subtle and difficult to know is the holy path, non-discriminating, free from thought.' According to what meaning is this verse spoken? Because it is based on the jnana-bhumi (智地, the realm of wisdom). How do we know it is based on the jnana-bhumi? Because what was said above is based on the jnana-bhumi, and what will be said later is also based on the jnana-bhumi. The fourth verse says, 'Wisdom arises in the realm of the Buddha.' What is 'subtle'? The verse says, 'Difficult to know is the holy path.' Why is it difficult to know? Because it is difficult to understand when explained. And why is it difficult to know? Because the path of the great sage is difficult to understand. The so-called great sage refers to all the Buddhas, so it is said to be 'subtle'. 'Path' is the cause, because practicing this path can reach the realm of the saints. Speaking of 'difficult to know is the holy path', this 'subtlety' has two aspects: first, it is very subtle when explained; second, it is very subtle when realized. In this order, why is it difficult to understand? The verse says, 'Non-discriminating, free from thought.' 'Non-discriminating' means being free from the realm of discrimination. 'Free from thought' means that the self-nature has no thoughts. Such a holy path is called very subtle. Why is it so difficult to obtain? Because it is difficult to realize, this is called very subtle. Why is it so difficult to obtain? The verse says: 'Difficult to obtain, without defilement or turbidity, the place where the wise practice wisdom, its self-nature is always tranquil and extinguished, neither extinguished nor born.' 'Without defilement or turbidity' is because there is no avidya (無明, ignorance) in wisdom. Wisdom mixed with ignorance is called 'turbid'. 'The place where the wise practice wisdom' is because they themselves realize and know it. 'Self-realization' is because it arises by relying on it. Among them, the wise see the meaning of the true truth, and they are increasingly good at understanding the Dharma, and they are increasingly good at tranquility and extinction, and there is worldly wisdom that clearly knows with hearing. 'Self-nature is always tranquil and extinguished' is because the self-nature is free from afflictions, not because it was first defiled and then later separated. 'Not extinguished' is not extinguished all at once, but to not abandon benefiting sentient beings. 'Not born' is because it transcends the world. Like this, this wisdom does not dwell in nirvana (涅槃, extinction) or the world. Like this, because contemplation and practice are very subtle, reliance is very subtle, purity is very subtle, and merit is very subtle, it is said to be very difficult to obtain. Among them, the first subtlety is different from the samadhi (三昧, concentration) of the world, and the second and third subtleties are different from the nobility that the heretics themselves speak of.
者故，第四不同聲聞辟支佛故。於此偈中微者是總，二種微是別。復顯難得，得時甚微是總，餘四種甚微是別。此甚微智復有何相？偈言：
「自體本來空， 有不二不盡， 遠離於諸趣， 等同涅槃相。 非初非中后， 非言詞所說， 出過於三世， 其相如虛空。」
是智相有二種：所謂同相、不同相。是中同相者，云何相？彼智相故。偈言「自體本來空」，智自空故。云何同相？一切諸法如說自體空，自體空者可如是取，如兔角耶不也？可如是取，異此空智更有異空耶不也？可如是取，有彼此自體彼此轉滅耶不也？云何取此自體空？「有不二不盡」如是取。此句顯離三種空攝：一、離謗攝；二、離異攝；三、離盡滅攝。有二種頌：一、有不二不盡；二、定不二不盡。此頌雖異，同明實有，若非實有不得言定。此云何定？此定能滅諸煩惱故，是名同相。何者不同相？謂凈相解脫。此復有二種：一、何處得解脫；二、云何解脫。何處得解脫者，偈言「遠離於諸趣」，此顯諸道解脫，遠離煩惱業生故。云何解脫者，偈言「等同涅槃相」，世間、涅槃平等攝取故，非如聲聞一向背世間故。此智盡漏，為初智斷、為中為后？非初智斷，亦非中后，偈言「非初非中后」故。云何斷？如燈焰，非唯初中
【現代漢語翻譯】 現代漢語譯本： 因此，（這種智慧）與第四種不同，不同於聲聞（Śrāvaka，聽聞佛法而證悟的弟子）和辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）。在這首偈頌中，『微』是總說，兩種『微』是別說。又顯示了這種智慧的難得，得到時非常細微是總說，其餘四種細微是別說。這種甚微的智慧又有什麼樣的相狀呢？偈頌說： 『自體本來空， 有不二不盡， 遠離於諸趣， 等同涅槃相。 非初非中后， 非言詞所說， 出過於三世， 其相如虛空。』 這種智慧的相狀有兩種：所謂同相、不同相。什麼是同相呢？因為它是智慧的相狀。偈頌說『自體本來空』，智慧本身就是空的。什麼是同相呢？一切諸法都如所說的那樣自體是空的，自體空可以這樣理解，就像兔角一樣嗎？不是的。可以這樣理解，除了這種空智之外，還有其他的空嗎？不是的。可以這樣理解，有彼此自體彼此轉變消滅嗎？不是的。如何理解這種自體空呢？『有不二不盡』就是這樣理解的。這句話顯示了遠離三種空的攝取：一、遠離誹謗的攝取；二、遠離差異的攝取；三、遠離斷滅的攝取。有兩種頌：一、有不二不盡；二、定不二不盡。這兩種頌雖然不同，但都說明了實有，如果不是實有，就不能說是『定』。這個『定』是什麼呢？這個『定』能夠滅除各種煩惱，所以叫做同相。什麼叫做不同相呢？就是清凈相的解脫。這又有兩種：一、在哪裡得到解脫；二、如何解脫。在哪裡得到解脫呢？偈頌說『遠離於諸趣』，這顯示了在諸道中得到解脫，遠離了煩惱、業和生。如何解脫呢？偈頌說『等同涅槃相』，世間和涅槃平等地攝取，不像聲聞那樣一味地背離世間。這種智慧斷盡煩惱，是最初的智慧斷除的，還是中間的，還是最後的？不是最初的智慧斷除的，也不是中間或最後的，偈頌說『非初非中后』。如何斷除呢？就像燈焰一樣，不是僅僅在最初或中間
【English Translation】 English version: Therefore, (this wisdom) is different from the fourth, different from Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher). In this verse, 'subtle' is the general statement, and the two kinds of 'subtle' are the specific statements. It also shows the difficulty of obtaining this wisdom; obtaining it is very subtle, which is the general statement, and the remaining four kinds of subtlety are the specific statements. What are the characteristics of this very subtle wisdom? The verse says: 'The self-nature is originally empty, existing without duality or exhaustion, Far from all realms of existence, equal to the state of Nirvana. Not in the beginning, middle, or end, not expressible in words, Transcending the three times, its form is like empty space.' This wisdom has two kinds of characteristics: so-called similar characteristics and dissimilar characteristics. What are the similar characteristics? Because it is the characteristic of wisdom. The verse says, 'The self-nature is originally empty,' because wisdom itself is empty. What are the similar characteristics? All dharmas are as said, the self-nature is empty. Can the emptiness of self-nature be understood like this, like a rabbit's horn? No. Can it be understood like this, is there another emptiness other than this empty wisdom? No. Can it be understood like this, are there mutual self-natures that mutually transform and perish? No. How to understand this emptiness of self-nature? 'Existing without duality or exhaustion' is how to understand it. This sentence shows that it is far from the three kinds of emptiness: first, far from the grasping of slander; second, far from the grasping of difference; third, far from the grasping of annihilation. There are two kinds of verses: first, existing without duality or exhaustion; second, definitely without duality or exhaustion. Although these two verses are different, they both explain the real existence. If it is not real existence, it cannot be said to be 'definite.' What is this 'definite'? This 'definite' can extinguish all afflictions, so it is called similar characteristic. What is called dissimilar characteristic? It is the liberation of pure characteristics. This again has two aspects: first, where to attain liberation; second, how to liberate. Where to attain liberation? The verse says, 'Far from all realms of existence,' which shows that liberation is attained in all realms, far from afflictions, karma, and birth. How to liberate? The verse says, 'Equal to the state of Nirvana,' taking the mundane world and Nirvana equally, not like Śrāvakas who turn away from the mundane world in one direction. Does this wisdom exhaust the outflows, is it cut off by the initial wisdom, or the middle, or the final? It is not cut off by the initial wisdom, nor the middle or the final, as the verse says, 'Not in the beginning, middle, or end.' How to cut it off? Like a lamp flame, not only in the beginning or middle
后，前中后取故。如是解脫，可同他音聲觀耶不也？云何觀？偈言「非言辭所說」，離語言故。可同世間智依世間耶不也？云何依？偈言「出過於三世」，轉依止依止常身故，非如無常意識智依止無常因緣法。如修多羅中決定說此解脫，可同聲聞緣覺智有障解脫得解脫耶不也？云何解脫？偈言「其相如虛空」，無一切煩惱障礙故。如是觀智、如是斷煩惱、如是觀觀、如是依止，依止如是解脫得解脫。如是說已，于中自體空是總，三種空是別；解脫是總，五種解脫是別。偈言：
「定滅佛所行， 言說不能及， 地行亦如是， 難說復難聞。」
此偈云何？彼智已顯方便壞涅槃，復示性凈涅槃，偈言「定滅」故。定者，成同相涅槃，自性寂滅故。滅者，成不同相方便壞涅槃，示現智緣滅故。此智是誰證？偈言「佛所行」故。誰說、誰聽？無說、無聽，偈言「言說不能及」故。言說者，以音言導，謂名句字身。何故不但說無言？示現依言求解故。彼智既如是，地行復何相？偈言「地行亦如是，難說復難聞」。地者，境界。觀行者，智眷屬。智眷屬者，謂同行。同行者，謂檀等諸波羅蜜。何故復難說難聞？偈言：
「離念及心道， 智起佛境界， 非陰界入說， 心意所不及。」
此偈示現思
【現代漢語翻譯】 現代漢語譯本： 后，前，中，后取故。這樣的解脫，可以和通過其他聲音來觀察一樣嗎？不可以。如何觀察？偈語說『非言辭所說』，因為離開了語言的緣故。可以和世間的智慧依賴世間一樣嗎？不可以。如何依賴？偈語說『出過於三世』，因為轉而依止常身，不是像無常的意識智慧依賴無常的因緣法。就像修多羅（Sutra，經）中決定說此解脫，可以和聲聞（Śrāvaka，聽聞佛法而悟道者），緣覺（Pratyekabuddha，靠自己領悟佛法者）的智慧一樣，有障礙的解脫才能得到解脫嗎？不可以。如何解脫？偈語說『其相如虛空』，因為沒有一切煩惱障礙的緣故。這樣觀察智慧，這樣斷除煩惱，這樣觀察觀，這樣依止，依止這樣的解脫才能得到解脫。這樣說之後，其中自體空是總的，三種空是別的；解脫是總的，五種解脫是別的。偈語說：
『定滅佛所行， 言說不能及， 地行亦如是， 難說復難聞。』
這首偈語是什麼意思？那智慧已經顯示了方便壞涅槃（Nirvana，寂滅），又顯示了性凈涅槃，偈語說『定滅』的緣故。定，成就了同相涅槃，自性寂滅的緣故。滅，成就了不同相的方便壞涅槃，示現了智慧的因緣滅的緣故。這智慧是誰證得的？偈語說『佛所行』的緣故。誰說，誰聽？沒有說，沒有聽，偈語說『言說不能及』的緣故。言說，用聲音引導，指的是名句字身。為什麼不只說沒有言語？示現了依靠言語求解的緣故。那智慧既然是這樣，地行又是什麼樣的？偈語說『地行亦如是，難說復難聞』。地，指的是境界。觀行者，是智慧的眷屬。智慧的眷屬，指的是同行。同行，指的是佈施（Dāna）等諸波羅蜜（Pāramitā，到彼岸）。為什麼又難說難聞？偈語說：
『離念及心道， 智起佛境界， 非陰界入說， 心意所不及。』
這首偈語顯示了思考 English version: After, before, middle, after taking thus. Is such liberation the same as observing through other sounds? No. How to observe? The verse says 'Not spoken by words,' because it is apart from language. Is it the same as worldly wisdom relying on the world? No. How to rely? The verse says 'Going beyond the three times,' because it turns to rely on the constant body, not like impermanent consciousness wisdom relying on impermanent causal conditions. Just as the Sutra (Sutra) definitively speaks of this liberation, is it the same as the wisdom of Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own), where obstructed liberation can attain liberation? No. How to liberate? The verse says 'Its form is like emptiness,' because there are no afflictions or obstacles. Thus observing wisdom, thus cutting off afflictions, thus observing observation, thus relying, relying on such liberation to attain liberation. After saying this, among them, self-nature emptiness is the general, and the three emptinesses are the specific; liberation is the general, and the five liberations are the specific. The verse says:
'Fixed extinction, the Buddha's path, Words cannot reach, Earthly practice is also thus, Difficult to speak and difficult to hear.'
What does this verse mean? That wisdom has already revealed the expedient destruction of Nirvana (Nirvana), and also revealed the self-nature pure Nirvana, because the verse says 'Fixed extinction.' Fixed, accomplishing the same-form Nirvana, because self-nature is quiescent extinction. Extinction, accomplishing the different-form expedient destruction of Nirvana, revealing the causal condition of wisdom's extinction. Who attained this wisdom? Because the verse says 'The Buddha's path.' Who speaks, who listens? No speaking, no listening, because the verse says 'Words cannot reach.' Words, using sound to guide, refers to name, sentence, and letter body. Why not just say no words? Revealing the reliance on words to seek understanding. Since that wisdom is thus, what is the form of earthly practice? The verse says 'Earthly practice is also thus, difficult to speak and difficult to hear.' Earth, refers to the realm. The practitioner of observation, is the retinue of wisdom. The retinue of wisdom, refers to the fellow practitioner. Fellow practitioner, refers to giving (Dāna) and other Pāramitās (Pāramitā, to the other shore). Why is it again difficult to speak and difficult to hear? The verse says:
'Apart from thought and the path of mind, Wisdom arises in the Buddha's realm, Not spoken in terms of skandhas, realms, and entrances, Mind and intention cannot reach.'
This verse reveals thinking
【English Translation】 English version: After, before, middle, after taking thus. Is such liberation the same as observing through other sounds? No. How to observe? The verse says 'Not spoken by words,' because it is apart from language. Is it the same as worldly wisdom relying on the world? No. How to rely? The verse says 'Going beyond the three times,' because it turns to rely on the constant body, not like impermanent consciousness wisdom relying on impermanent causal conditions. Just as the Sutra (Sutra, scripture) definitively speaks of this liberation, is it the same as the wisdom of Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own), where obstructed liberation can attain liberation? No. How to liberate? The verse says 'Its form is like emptiness,' because there are no afflictions or obstacles. Thus observing wisdom, thus cutting off afflictions, thus observing observation, thus relying, relying on such liberation to attain liberation. After saying this, among them, self-nature emptiness is the general, and the three emptinesses are the specific; liberation is the general, and the five liberations are the specific. The verse says:
'Fixed extinction, the Buddha's path, Words cannot reach, Earthly practice is also thus, Difficult to speak and difficult to hear.'
What does this verse mean? That wisdom has already revealed the expedient destruction of Nirvana (Nirvana, enlightenment), and also revealed the self-nature pure Nirvana, because the verse says 'Fixed extinction.' Fixed, accomplishing the same-form Nirvana, because self-nature is quiescent extinction. Extinction, accomplishing the different-form expedient destruction of Nirvana, revealing the causal condition of wisdom's extinction. Who attained this wisdom? Because the verse says 'The Buddha's path.' Who speaks, who listens? No speaking, no listening, because the verse says 'Words cannot reach.' Words, using sound to guide, refers to name, sentence, and letter body. Why not just say no words? Revealing the reliance on words to seek understanding. Since that wisdom is thus, what is the form of earthly practice? The verse says 'Earthly practice is also thus, difficult to speak and difficult to hear.' Earth, refers to the realm. The practitioner of observation, is the retinue of wisdom. The retinue of wisdom, refers to the fellow practitioner. Fellow practitioner, refers to giving (Dāna) and other Pāramitās (Pāramitā, perfection). Why is it again difficult to speak and difficult to hear? The verse says:
'Apart from thought and the path of mind, Wisdom arises in the Buddha's realm, Not spoken in terms of skandhas, realms, and entrances, Mind and intention cannot reach.'
This verse reveals thinking
慧及報生識智是則可說，此智非彼境界，以不同故，偈言「智起佛境界」故。如陰界入可說，此智不爾，離文字故，是故不可說，偈言「非陰界入說」故。非耳識所知、非意識思量，是故不可聞，偈言「心意所不及」故。智者，是地。智起者，以何觀、以何同行能起此智？云何可證而不可說而不可聞？今復以喻證成此義。偈言：
「如空中鳥跡， 難說不可見； 十地義如是， 不可得說聞。」
此偈示何義？如鳥行空中，跡處不可說，相亦不可見。何以故？虛空處鳥跡相不可分別故，非無虛空行跡。如是鳥跡住處、名句字身住處，菩薩地證智所攝，不可得說不可得聞。何以故？非如聲性故，非無地智。名句字身，此中深故，示義大踴悅。何故我復說此？汝等不應如聲取義。隨聲取義有五種過：一、不正信；二、退勇猛；三、誑他；四、謗佛；五、輕法。大眾自知無此五過。已說深義，復顯說大令生正信，次說五偈：
「我但說一分， 慈悲及願力， 漸次非心境， 智滿如凈心。 是境界難見， 難說自心知， 我承佛力說， 咸共恭敬聽。 如是智入行， 億劫說不盡， 今如是略說， 如實滿足住。 一心恭敬待， 承佛力善說， 說上法妙音， 喻相應善字
【現代漢語翻譯】 現代漢語譯本： 如果說慧及報生識智是可以說的，那麼這種智慧並非是其他境界，因為它們是不同的。正如偈語所說：『智起佛境界』。就像陰（蘊，skandha），界（處，āyatana），入（界，dhātu）是可以說的，但這種智慧卻不是這樣，因為它遠離文字，所以是不可說的。正如偈語所說：『非陰界入說』。它不是耳識所能知曉的，也不是意識所能思量的，所以是不可聞的。正如偈語所說：『心意所不及』。智者，是地（bhūmi）。智的生起，要以什麼來觀察，與什麼同行才能生起這種智慧？如何才能證得這種不可說、不可聞的智慧？現在我再用一個比喻來證明這個道理。偈語說： 『如空中鳥跡， 難說不可見； 十地義如是， 不可得說聞。』 這首偈語揭示了什麼意義呢？就像鳥在空中飛行，鳥跡的所在之處是不可說的，它的形狀也是不可見的。為什麼呢？因為在虛空中，鳥跡的形狀是無法分別的，但這並不是說沒有在虛空中飛行的鳥跡。同樣的，鳥跡的住處、名句字身的住處，被菩薩地證智所攝，是不可說、不可聞的。為什麼呢？因為它不像聲音那樣具有聲性，但並不是說沒有地智。名句字身，這裡面含義很深，顯示出意義的巨大和喜悅。為什麼我還要再說這些呢？你們不應該像執著于聲音一樣去理解意義。隨聲取義有五種過失：一、不正信；二、退失勇猛心；三、欺騙他人；四、誹謗佛；五、輕視佛法。希望大家自知沒有這五種過失。我已經說了深奧的意義，現在再顯明地說，讓大家生起正信，接下來再說五首偈語： 『我但說一分， 慈悲及願力， 漸次非心境， 智滿如凈心。 是境界難見， 難說自心知， 我承佛力說， 咸共恭敬聽。 如是智入行， 億劫說不盡， 今如是略說， 如實滿足住。 一心恭敬待， 承佛力善說， 說上法妙音， 喻相應善字』
【English Translation】 English version: If it can be said that wisdom and the knowledge of rebirth consciousness are speakable, then this wisdom is not the realm of others, because they are different. As the verse says: 'Wisdom arises in the realm of the Buddha.' Just as the skandhas (aggregates), āyatanas (spheres of sense), and dhātus (elements) can be spoken of, this wisdom is not like that, because it is apart from words, so it is unspeakable. As the verse says: 'Not spoken of as skandhas, āyatanas, or dhātus.' It is not known by ear-consciousness, nor is it contemplated by mind-consciousness, so it is unhearable. As the verse says: 'Beyond the reach of mind and thought.' The wise one is the bhūmi (ground). The arising of wisdom, with what observation, and with what companionship can this wisdom arise? How can one realize this wisdom that is unspeakable, and unhearable? Now I will use another metaphor to prove this point. The verse says: 'Like bird tracks in the sky, difficult to speak of, invisible; The meaning of the ten bhūmis is like this, impossible to speak of or hear.' What meaning does this verse reveal? Just as a bird flies in the sky, the place of the bird's tracks is unspeakable, and its form is invisible. Why? Because in the empty sky, the form of the bird's tracks cannot be distinguished, but this does not mean that there are no bird tracks in the empty sky. Similarly, the dwelling place of the bird's tracks, the dwelling place of name, sentence, and word bodies, which are encompassed by the wisdom of the bodhisattva's bhūmis, are unspeakable and unhearable. Why? Because it is not like sound, which has the nature of sound, but this does not mean that there is no wisdom of the bhūmis. Name, sentence, and word bodies, the meaning here is deep, showing great meaning and joy. Why do I say this again? You should not grasp the meaning like clinging to sound. Grasping meaning through sound has five faults: 1. Incorrect faith; 2. Loss of courage; 3. Deceiving others; 4. Slandering the Buddha; 5. Disrespecting the Dharma. May everyone be aware that they do not have these five faults. I have already spoken of the profound meaning, now I will speak of it clearly again, so that everyone may generate correct faith, and next I will speak of five verses: 'I only speak of a portion, of loving-kindness and vows, Gradually not the realm of the mind, wisdom full like a pure mind. This realm is difficult to see, difficult to speak of, known by one's own mind, I speak relying on the Buddha's power, may all listen with reverence. Such wisdom entering practice, countless eons cannot exhaust it, Now I speak of it briefly, truly abiding in fulfillment. With one mind, respectfully waiting, relying on the Buddha's power to speak well, Speaking the wonderful sound of the supreme Dharma, words corresponding to the metaphor.'
。 是言說甚難， 無量佛神力， 光焰入我身， 是力我能說。」
前言十地義如是，不可得說聞，今言我但說一分，此言有何義？是地所攝有二種：一、因分；二、果分。說者，謂解釋。一分者，是因分于果分為一分故，言我但說一分。此說大，有三種：一、因成就大；二、因漸成就大；三、教說修成就大。何者因成就大？偈言「慈悲及願力」故。慈者、同與喜樂因果故。悲者、同拔憂苦因果故。愿者、發心期大菩提故。此慈悲願長夜熏修、不同二乘故。何者因漸成就大？偈言「漸次」故。漸者，說聞思慧等次第乃至能生出世間智因故。何者教說修成就大？有二種：一、滿足修；二、觀修。滿足修者，偈言「非心境」故。非心境者，此句示現聞思慧等心境界處唯是智因，能生出世間智，而此不能滿彼出世間智地，偈言「智滿如凈心」故。如凈心者，如出世間清凈心，能滿彼地智故。觀修者，偈言：
「是境界難見， 難說自心知， 我承佛力說， 咸共恭敬聽。」
此偈顯何義？是境界難見，自心清凈可見，此境界不可說。如是教說修成就已，于說法中有二種過，不能得證：一、說者過；二、聽者過。說者過，有二種：一、佛不隨喜說；二、不平等說。聽者亦有二種過：一、見諍過
【現代漢語翻譯】 現代漢語譯本： 『說這個道理非常困難，憑藉無量佛的神力，光焰進入我的身體，依靠這種力量我才能說出來。』
前面說十地的意義是這樣的，不可說也不可聽聞，現在說我只說一部分，這句話有什麼含義呢？這個地所包含的有兩種：一是因分，二是果分。『說』，是指解釋。『一部分』，是因為因分對於果分來說只是一部分，所以說我只說一部分。這種『大』，有三種：一是因成就大，二是因漸成就大，三是教說修成就大。什麼是因成就大呢？偈語說『慈悲及願力』。『慈』，是共同給予喜樂的因果。『悲』，是共同拔除憂苦的因果。『愿』，是發心期望達到大菩提。這種慈悲願在漫長的夜晚熏修，不同於二乘。什麼是因漸成就大呢？偈語說『漸次』。『漸』，是說聞思慧等次第，乃至能夠產生出世間智慧的因。什麼是教說修成就大呢？有兩種：一是滿足修，二是觀修。滿足修，偈語說『非心境』。『非心境』，這句話顯示聞思慧等心境界處只是智慧的因，能夠產生出世間智慧，而這不能滿足那個出世間智慧的地，偈語說『智滿如凈心』。『如凈心』，就像出世間清凈心，能夠滿足那個地的智慧。觀修，偈語說：
『這個境界難以見到，難以說出只能自己內心知道，我憑藉佛的力量來說，希望大家共同恭敬地聽。』
這句偈語顯示什麼意義呢？這個境界難以見到，只有自心清凈才能見到，這個境界不可說。像這樣教說修成就以後，在說法中有兩種過失，不能夠證悟：一是說者的過失，二是聽者的過失。說者的過失，有兩種：一是佛不隨喜說，二是不平等說。聽者也有兩種過失：一是見諍過
【English Translation】 English version: 'It is very difficult to speak of this, but by the power of immeasurable Buddhas, light and flame enter my body, and by this power I am able to speak.'
Previously, it was said that the meaning of the ten grounds (Bhumi) is such that it cannot be spoken of or heard. Now it is said that I will only speak of a portion. What is the meaning of this statement? What is contained in this ground is of two types: first, the causal aspect (Hetu-bhaga); second, the resultant aspect (Phala-bhaga). 'Speaking' means explaining. 'A portion' means that the causal aspect is only a portion of the resultant aspect, therefore it is said that I will only speak of a portion. This 'greatness' is of three types: first, the greatness of causal accomplishment; second, the greatness of gradual causal accomplishment; third, the greatness of teaching, speaking, and practice accomplishment. What is the greatness of causal accomplishment? The verse says, 'Compassion, loving-kindness and the power of vows.' 'Compassion (Karuna)' is the cause and effect of jointly giving joy and happiness. 'Loving-kindness (Metta)' is the cause and effect of jointly removing sorrow and suffering. 'Vow (Pranidhana)' is the aspiration to attain great Bodhi. This compassion, loving-kindness, and vow are cultivated over long nights, unlike the Two Vehicles (Sravakayana and Pratyekabuddhayana). What is the greatness of gradual causal accomplishment? The verse says, 'Gradually.' 'Gradually' refers to the sequence of hearing, thinking, and wisdom (Sravana, Chintana, and Prajna), up to the cause that can generate transcendental wisdom (Lokottara-jnana). What is the greatness of teaching, speaking, and practice accomplishment? There are two types: first, fulfilling practice; second, contemplative practice. Fulfilling practice is indicated by the verse, 'Not the realm of the mind.' 'Not the realm of the mind' means that the realm of the mind, such as hearing, thinking, and wisdom, is only the cause of wisdom, capable of generating transcendental wisdom, but this cannot fulfill that ground of transcendental wisdom, as the verse says, 'Wisdom is full like a pure mind.' 'Like a pure mind' means like a pure transcendental mind, capable of fulfilling the wisdom of that ground. Contemplative practice is indicated by the verse:
'This realm is difficult to see, difficult to speak of, known only to oneself; I speak by the power of the Buddha, may all respectfully listen.'
What meaning does this verse reveal? This realm is difficult to see; only a pure mind can see it. This realm is unspeakable. After accomplishing teaching, speaking, and practice in this way, there are two faults in speaking the Dharma that prevent realization: first, the fault of the speaker; second, the fault of the listener. The fault of the speaker is of two types: first, the Buddha does not rejoice in the speaking; second, the speaking is not impartial. The listener also has two faults: first, the fault of contentious views.
，我法是、彼法非，如是執著種種諸見；二、于說法者不生恭敬。于中示現說者自身無過，我非諸佛不隨喜說，偈言「我承佛力說咸聽」故。次教聽者，防二種過。偈言「共恭敬聽」故。如是次第如是許說，而眾未知廣說略說，不可廣說唯許略說地義滿足。如第三偈說：
「如是智入行， 億劫說不盡， 今如是略說， 如實滿足住。」
智入者，此所說地法，眾生以智入。云何入？如實滿足攝取入，如行修故。如行修滿足故，示彼廣說義攝取故。住者，如來家決定住故，我如是說。前言恭敬聽，不說云何恭敬，是故示現。偈言：
「一心恭敬待， 承佛力善說， 說上法妙音， 喻相應善字。」
一心恭敬待者，有二種：一、身正恭敬待，如威儀住，堪受說法故；二、心正恭敬待，如心決定，堪能憶持故。此句勸誡二種恭敬待，所謂身、心故。善說者，示己無諂、無有憍慢故。承佛力者，示己無增上慢故。下半偈說上法妙音喻相應善字，示現何事？以何事？云何事？依止何事？示現何事者，所謂上法。以何事者，謂妙音聲。云何事者，譬喻相應。依止何事者，謂依止善字，我一切善說。又相應者，譬喻共相應。善字者，有二種相：一、隨方言音，善隨順故；二、字句圓滿，不增不減，
【現代漢語翻譯】 現代漢語譯本：
『我』的法是對的，『彼』的法是錯的，像這樣執著于各種見解；第二，對於說法的人不生恭敬。在其中顯示說法者自身沒有過失，我不是諸佛，所以隨喜讚歎說法，偈語說『我承佛力說，咸聽』的緣故。接下來教導聽者，防止兩種過失。偈語說『共恭敬聽』的緣故。像這樣次第，像這樣允許宣說，然而大眾不知道是廣說還是略說，不可以廣說，只允許略說，但地的意義是滿足的。如第三個偈語所說：
『如是智入行， 億劫說不盡， 今如是略說， 如實滿足住。』
智入者，這裡所說的地法，眾生以智慧進入。如何進入？如實地、圓滿地攝取而進入，因為如修行一樣。因為如修行一樣圓滿，所以顯示了廣說的意義被攝取。住者，如來家決定安住的緣故，我這樣說。前面說恭敬聽，沒有說如何恭敬，所以這裡顯示。偈語說：
『一心恭敬待， 承佛力善說， 說上法妙音， 喻相應善字。』
一心恭敬待者，有兩種：第一，身體端正恭敬地等待，如威儀具足，堪能接受說法的緣故；第二，內心端正恭敬地等待，如內心堅定，堪能憶持的緣故。這句勸誡兩種恭敬的等待，所謂身和心。善說者，顯示自己沒有諂媚、沒有驕慢的緣故。承佛力者，顯示自己沒有增上慢的緣故。下半偈說上法妙音譬喻相應善字，顯示什麼事情？用什麼事情？怎麼樣的事情？依止什麼事情？顯示什麼事情者，所謂上法。用什麼事情者，謂妙音聲。怎麼樣的事情者，譬喻相應。依止什麼事情者，謂依止善字，我一切善說。又相應者，譬喻共同相應。善字者，有兩種相：第一，隨順方言的音，善於隨順的緣故；第二，字句圓滿，不增不減。
【English Translation】 English version:
'My' Dharma is right, 'their' Dharma is wrong, thus clinging to various views; second, not generating respect for the speaker of the Dharma. Among these, it shows that the speaker himself has no fault, I am not all Buddhas, therefore I rejoice in praising the Dharma, as the verse says, 'I speak relying on the Buddha's power, listen all'. Next, it teaches the listeners to prevent two kinds of faults. As the verse says, 'Listen together with reverence'. In this order, in this way it is allowed to be spoken, but the assembly does not know whether it is extensive or brief, it cannot be extensive, only brief is allowed, but the meaning of the ground is fulfilled. As the third verse says:
'Thus wisdom enters practice, countless eons cannot exhaust it, now thus briefly spoken, truthfully and completely abiding.'
'Wisdom enters' means that the Dharma of the ground spoken here, sentient beings enter with wisdom. How to enter? Truthfully and completely grasping and entering, because like practicing. Because like practicing completely, it shows that the meaning of extensive speaking is grasped. 'Abiding' means that the Tathagata's family is definitely abiding, I speak thus. Earlier it said to listen with reverence, without saying how to be reverent, so here it shows. The verse says:
'With one mind reverently waiting, relying on the Buddha's power to speak well, speaking the sublime sound of the supreme Dharma, metaphors corresponding to good words.'
'With one mind reverently waiting' has two kinds: first, the body is upright and reverently waiting, like being dignified, able to receive the Dharma; second, the mind is upright and reverently waiting, like the mind is firm, able to remember and hold. This sentence exhorts two kinds of reverent waiting, namely body and mind. 'Speaking well' shows that oneself has no flattery, no arrogance. 'Relying on the Buddha's power' shows that oneself has no arrogance. The second half of the verse speaks of the sublime sound of the supreme Dharma, metaphors corresponding to good words, what does it show? With what? What kind of thing? Relying on what? 'Showing what' means the supreme Dharma. 'With what' means the sublime sound. 'What kind of thing' means metaphors corresponding. 'Relying on what' means relying on good words, I speak all well. Also, 'corresponding' means metaphors corresponding together. 'Good words' have two kinds of characteristics: first, following the sound of local languages, being good at following; second, the words and sentences are complete, without increase or decrease.
與理相應故言善字。前言承佛神力，未說云何力？第五偈示現佛神力事。偈言：
「是言說甚難， 無量佛神力， 光焰入我身， 是力我能說。」
已說請分，自此以後正說初地。此說分中說何等事？分別有三：一、住；二、釋名；三、安住。住中有四種：依何身？為何義？以何因？有何相？彼心生時即住初地，是名為住，于中諸佛子善集善根故。如是等四十句說此住事。初說依何身生如是心。
經曰：諸佛子！若有眾生厚集善根故、善集諸善行故、善集諸三昧行故、善供養諸佛故、善集清白法故、善知識善護故、善清凈心故、入深廣心故、信樂大法好求佛智慧故、現大慈悲故，如是眾生乃能發阿耨多羅三藐三菩提心。
論曰：如是十句說依何身。此集有九種：一者行集，善作眷屬持戒，如經「善集諸善行」故。二者定集，善作眷屬三昧，如經「善集諸三昧行」故。三昧行者，觀行增上故。三者親近集，善習聞慧智，如經「善供養諸佛」故。四者聚集思慧智，善思量波羅蜜等諸善法，如經「善集清白法」故。五者護集，修行實證善得教授，如經「善知識善護」故。六者凈心集，得出世間正智，如經「善清凈心」故。七者廣集，深心作利益一切眾生，如經「入深廣心」故。八者信心集，求
【現代漢語翻譯】 現代漢語譯本：
與道理相應所以稱為『善』字。前面說到承蒙佛的神力，但沒有說是什麼樣的力量？第五個偈頌展示了佛的神力這件事。偈頌說：
『這言說甚難， 無量佛神力， 光焰入我身， 是力我能說。』
已經說了請問分，從這裡以後正式開始說初地。這個『說分』中說了哪些事呢？分別有三種：一、住；二、釋名；三、安住。『住』中有四種：依靠什麼身？爲了什麼意義？以什麼因緣？有什麼樣的相？當這種心生起的時候，就安住于初地，這叫做『住』，在這裡諸佛子善於積累善根。像這樣等四十句說了這個『住』的事情。首先說依靠什麼身生起這樣的心。
經文說：『諸佛子！若有眾生厚集善根故、善集諸善行故、善集諸三昧行故、善供養諸佛故、善集清白法故、善知識善護故、善清凈心故、入深廣心故、信樂大法好求佛智慧故、現大慈悲故，如是眾生乃能發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。』
論中說：像這樣的十句說了依靠什麼身。這種『集』有九種：第一是『行集』，善於作為眷屬持戒，如經文『善集諸善行』的緣故。第二是『定集』，善於作為眷屬修習三昧，如經文『善集諸三昧行』的緣故。『三昧行』是指觀行增上的緣故。第三是『親近集』，善於學習聽聞的智慧，如經文『善供養諸佛』的緣故。第四是『聚集思慧智』，善於思量波羅蜜（paramita）等諸善法，如經文『善集清白法』的緣故。第五是『護集』，修行實證善於得到教授，如經文『善知識善護』的緣故。第六是『凈心集』，得出世間的正智，如經文『善清凈心』的緣故。第七是『廣集』，以深廣之心利益一切眾生，如經文『入深廣心』的緣故。第八是『信心集』，求
【English Translation】 English version:
Because it accords with reason, it is called the word 'good'. The previous statement mentioned receiving the Buddha's divine power, but did not explain what kind of power it was. The fifth verse demonstrates the matter of the Buddha's divine power. The verse says:
'This speech is very difficult, Immeasurable is the Buddha's divine power, The light and flames enter my body, It is with this power that I can speak.'
Having spoken of the request for division, from here onwards, the initial ground (bhumi) is formally discussed. What matters are discussed in this 'division of speech'? There are three distinctions: 1. Abiding; 2. Explanation of the name; 3. Settling. There are four aspects to 'abiding': Upon what body? For what meaning? By what cause? What is the characteristic? When this mind arises, one abides in the initial ground, this is called 'abiding', where all Buddhas' children skillfully accumulate good roots. These forty sentences and so on discuss this matter of 'abiding'. First, it speaks of relying on what body to generate such a mind.
The sutra says: 'O Buddhas' children! If there are sentient beings who have thickly accumulated good roots, skillfully accumulated all good deeds, skillfully accumulated all samadhi practices, skillfully made offerings to all Buddhas, skillfully accumulated pure and white dharmas, are well-protected by good spiritual friends, have skillfully purified their minds, have entered into a deep and vast mind, have faith and delight in the great dharma and eagerly seek the wisdom of the Buddha, manifest great compassion, such sentient beings are then able to generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment).'
The treatise says: These ten sentences speak of relying on what body. This 'accumulation' has nine types: First is 'accumulation of conduct', skillfully acting as a retinue upholding precepts, as the sutra says, 'skillfully accumulated all good deeds'. Second is 'accumulation of samadhi', skillfully practicing samadhi as a retinue, as the sutra says, 'skillfully accumulated all samadhi practices'. 'Samadhi practice' refers to the increase of contemplative practice. Third is 'accumulation of closeness', skillfully learning the wisdom of hearing, as the sutra says, 'skillfully made offerings to all Buddhas'. Fourth is 'accumulation of thought-wisdom', skillfully contemplating all good dharmas such as paramitas (perfections), as the sutra says, 'skillfully accumulated pure and white dharmas'. Fifth is 'accumulation of protection', cultivating and realizing, skillfully obtaining instruction, as the sutra says, 'are well-protected by good spiritual friends'. Sixth is 'accumulation of pure mind', obtaining the correct wisdom beyond the world, as the sutra says, 'have skillfully purified their minds'. Seventh is 'accumulation of vastness', with a deep and vast mind benefiting all sentient beings, as the sutra says, 'have entered into a deep and vast mind'. Eighth is 'accumulation of faith', seeking
一切智智，如經「信樂大法好求佛智慧」故。九者現集，多行慈悲，如經「現大慈悲」故。于中慈念依苦苦壞，苦悲依行苦。是中初二種集，顯增上戒學、增上定學，行集善作眷屬持戒故，定集善作眷屬三昧故。次有四集，顯增上慧學，親近集善習聞慧智故，聚集思慧智善思量波羅蜜等諸善法故，護集修行實證善得教授故，凈心集得出世間正智故。后三集，顯勝聲聞辟支佛等故，廣集深心作利益一切眾生故，信心集求一切智智故，現集多行慈悲故。此十句中厚集善根是總，餘九種是別。集者是同相，別者是異相，成者略說故，壞者廣說故。已說依何身生如是心，次說為何義故生如是心。
經曰：為得佛智故、為得十力力故、為得大無畏故、為得佛平等法故、為救一切世間故、為凈大慈悲故、為得十方無餘智故、為得一切世界無障凈智故、為得一念中覺三世事故、為得轉大法輪無所畏故，菩薩摩訶薩生如是心。
論曰：于中佛智者，謂無上智，知斷證修故。此佛智有九種業差別，為求彼故生如是心。一者力佛智，問記業，此如來是處非處智力問記故，如修多羅中說，如經「為得十力力」故。二者無畏佛智，破邪說業，如經「為得大無畏」故。三者平等佛智，得人法無我教授眾生證入業，如經「為得佛平等法
【現代漢語翻譯】 現代漢語譯本 一切智智（Sarvajnana，指佛陀所證得的對一切事物和現象的智慧），如經文所說『信樂大法，好求佛智慧』的緣故。第九種是現集，即經常行慈悲，如經文所說『現大慈悲』的緣故。其中，慈念是依靠苦苦的壞滅，苦悲是依靠行苦。這其中，最初的兩種集，顯示增上戒學、增上定學，行集是善於作為持戒的眷屬的緣故，定集是善於作為三昧的眷屬的緣故。其次的四種集，顯示增上慧學，親近集是善於學習聽聞慧智的緣故，聚集集是善於思量波羅蜜（Paramita，指到達彼岸）等諸善法的緣故，護集是修行實證善於獲得教授的緣故，凈心集是能夠得出世間正智的緣故。最後的三個集，顯示勝過聲聞（Sravaka，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，指獨自覺悟者）等，廣集是深心作利益一切眾生的緣故，信心集是求一切智智的緣故，現集是經常行慈悲的緣故。這十句中，厚集善根是總說，其餘九種是別說。集是同相，別是異相，成是略說，壞是廣說。已經說了依靠何種身生起這樣的心，接下來要說爲了何種意義而生起這樣的心。
經文說：『為得佛智故、為得十力力故、為得大無畏故、為得佛平等法故、為救一切世間故、為凈大慈悲故、為得十方無餘智故、為得一切世界無障凈智故、為得一念中覺三世事故、為得轉大法輪無所畏故』，菩薩摩訶薩（Bodhisattva-Mahasattva，指發菩提心的大菩薩）生起這樣的心。
論中說：其中，佛智是指無上智，知斷證修的緣故。這佛智有九種業差別，爲了求得它而生起這樣的心。第一種是力佛智，是問記業，這是如來是處非處智力問記的緣故，如修多羅（Sutra，指佛經）中所說，如經文『為得十力力』的緣故。第二種是無畏佛智，是破邪說業，如經文『為得大無畏』的緣故。第三種是平等佛智，是得人法無我教授眾生證入業，如經文『為得佛平等法』
【English Translation】 English version Sarvajnana (All-knowing wisdom, referring to the wisdom attained by the Buddha regarding all things and phenomena), as stated in the scripture 'delighting in the great Dharma, diligently seeking the wisdom of the Buddha'. The ninth is present accumulation, which is frequently practicing loving-kindness and compassion, as stated in the scripture 'manifesting great loving-kindness and compassion'. Among these, loving-kindness is based on the destruction of the suffering of suffering, and compassion for suffering is based on the suffering of conditioned existence. Among these, the first two accumulations reveal the superior discipline of morality and the superior discipline of concentration; the accumulation of conduct is because it is good at being a companion of upholding precepts, and the accumulation of concentration is because it is good at being a companion of Samadhi (state of meditative consciousness). The next four accumulations reveal the superior discipline of wisdom; the accumulation of closeness is because it is good at learning and hearing wisdom, the accumulation of gathering is because it is good at contemplating Paramitas (perfections, referring to reaching the other shore) and other good Dharmas, the accumulation of protection is because practicing and realizing is good at obtaining teachings, and the accumulation of purifying the mind is because it can produce transcendental right wisdom. The last three accumulations reveal surpassing Sravakas (hearers, referring to disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (solitary Buddhas, referring to those who awaken independently), etc.; the broad accumulation is because of deeply intending to benefit all sentient beings, the accumulation of faith is because of seeking all-knowing wisdom, and the accumulation of presence is because of frequently practicing loving-kindness and compassion. Among these ten sentences, the abundant accumulation of good roots is the general statement, and the remaining nine are specific statements. Accumulation is the common characteristic, distinction is the different characteristic, accomplishment is the brief statement, and destruction is the extensive statement. Having spoken of what kind of body gives rise to such a mind, next we will speak of for what purpose such a mind arises.
The scripture says: 'To obtain the wisdom of the Buddha, to obtain the power of the ten strengths, to obtain great fearlessness, to obtain the equal Dharma of the Buddha, to save all the world, to purify great loving-kindness and compassion, to obtain the complete wisdom of the ten directions, to obtain unobstructed pure wisdom of all worlds, to obtain the ability to awaken to the affairs of the three times in a single thought, to obtain fearlessness in turning the great Dharma wheel', the Bodhisattva-Mahasattva (great Bodhisattva who has generated the mind of enlightenment) generates such a mind.
The treatise says: Among these, the wisdom of the Buddha refers to unsurpassed wisdom, because it knows cessation, realization, and cultivation. This wisdom of the Buddha has nine kinds of karmic differences; to seek it, such a mind arises. The first is the power of the Buddha's wisdom, which is the karma of questioning and answering; this is because the Tathagata (Buddha) has the power of knowing what is possible and impossible in questioning and answering, as stated in the Sutras (Buddhist scriptures), as in the scripture 'to obtain the power of the ten strengths'. The second is the fearless wisdom of the Buddha, which is the karma of refuting wrong views, as stated in the scripture 'to obtain great fearlessness'. The third is the equal wisdom of the Buddha, which is the karma of obtaining the teaching of no-self of persons and Dharmas and guiding sentient beings to realization, as stated in the scripture 'to obtain the equal Dharma of the Buddha'.
」故。四者救佛智，以四攝法化眾生業，如經「為救一切世間」故。五者凈佛智，是凈為救攝因業，如經「為凈大慈悲」故。六者無餘智，佛智常以佛眼觀世間眾生業，如經「為得十方無餘智」故。七者無染佛智，一切世界無障無染自然應化令信作業，智心無礙，如經「為得一切世界無障凈智」故。八者覺佛智，於一念中知三世眾生心心數法業，如經「為得一念中覺三世事」故。九者轉法輪佛智，解脫方便善巧業故，于百億閻浮提同時轉大法輪，如經「為得轉大法輪無所畏」故。生如是心者，即是本分中說諸佛子是菩薩愿善決定故。何故唯言生心，不言生智及余心數法？心中即攝知斷證修一切助道法故。已說為何義故生如是心，次說以何因生如是心。
經曰：是心以大悲為首，智慧增上，方便善巧所攝，直心深心淳至，如來力無量，善決定眾生力智力，隨順自然智慧受一切佛法，以智慧教化，廣大如法界，究竟如虛空，盡未來際。
論曰：此大悲為首。于中悲大有九種：一者增上大，細苦智增上生故，如經「智慧增上」故。智者因果逆順染凈觀故，慧者自相同相差別觀故。二者攝大，救苦眾生方便善巧所攝，如經「方便善巧所攝」故。三者淳至大，向時許乃至盡眾生界作利益眾生悲心增上，如經「直心深
【現代漢語翻譯】 現代漢語譯本：因此，第四種是救佛智（拯救眾生的佛的智慧），以四攝法（佈施、愛語、利行、同事）教化眾生的行為，如經文所說『爲了拯救一切世間』的緣故。第五種是凈佛智（清凈的佛的智慧），這種清凈是爲了救度攝受的因業，如經文所說『爲了清凈大慈悲』的緣故。第六種是無餘智（沒有遺漏的智慧），佛智常常以佛眼觀察世間眾生的行為，如經文所說『爲了獲得十方沒有遺漏的智慧』的緣故。第七種是無染佛智（沒有污染的佛的智慧），在一切世界中沒有障礙沒有污染，自然應化使眾生信受修行，智慧之心沒有阻礙，如經文所說『爲了獲得一切世界沒有障礙的清凈智慧』的緣故。第八種是覺佛智（覺悟的佛的智慧），在一念之中知曉三世眾生的心和心所法（心理活動）的行為，如經文所說『爲了獲得一念中覺悟三世之事』的緣故。第九種是轉法輪佛智（轉法輪的佛的智慧），因為解脫的方便善巧，所以在百億閻浮提（世界）同時轉大法輪，如經文所說『爲了獲得轉大法輪無所畏懼』的緣故。生起這樣心的人，就是在本分中說諸佛子是菩薩，願望善妙決定的緣故。為什麼只說生心，不說生智以及其他心所法？因為心中就包含了知、斷、證、修一切助道法（輔助修行的法門）的緣故。已經說了因為什麼意義而生起這樣的心，接下來要說因為什麼因緣而生起這樣的心。 經文說：『這種心以大悲為首，智慧增長，方便善巧所攝，直心深心淳至，如來力無量，善決定眾生力智力，隨順自然智慧受一切佛法，以智慧教化，廣大如法界，究竟如虛空，盡未來際。』 論中說：這種大悲為首。其中大悲有九種：第一種是增上大（增長的偉大），因為細微的苦難智慧增長而生起，如經文所說『智慧增長』的緣故。智者觀察因果的逆順和染凈，慧者觀察自相、共相的差別。第二種是攝大（攝受的偉大），救度苦難眾生的方便善巧所攝受，如經文所說『方便善巧所攝』的緣故。第三種是淳至大（純粹到達的偉大），向著過去許諾乃至盡眾生界，做利益眾生的悲心增長，如經文所說『直心深
【English Translation】 English version: Therefore, the fourth is saving Buddha-wisdom (the wisdom of the Buddha to save sentient beings), using the four means of conversion (giving, kind speech, beneficial action, and cooperation) to transform the karma of sentient beings, as the sutra says 'to save all the world'. The fifth is pure Buddha-wisdom (pure wisdom of the Buddha), this purity is for the cause of saving and embracing, as the sutra says 'to purify great compassion'. The sixth is unreserved wisdom (wisdom without omission), Buddha-wisdom always observes the karma of sentient beings in the world with Buddha-eyes, as the sutra says 'to obtain the unreserved wisdom of the ten directions'. The seventh is undefiled Buddha-wisdom (undefiled wisdom of the Buddha), in all worlds there is no obstruction and no defilement, naturally responding and transforming to make sentient beings believe and practice, the wisdom-mind is unobstructed, as the sutra says 'to obtain the unobstructed pure wisdom of all worlds'. The eighth is awakened Buddha-wisdom (awakened wisdom of the Buddha), in one thought knowing the karma of the minds and mental activities of sentient beings in the three times, as the sutra says 'to obtain the awakening of the affairs of the three times in one thought'. The ninth is Dharma-wheel-turning Buddha-wisdom (wisdom of the Buddha turning the Dharma wheel), because of the skillful means of liberation, simultaneously turning the great Dharma wheel in hundreds of billions of Jambudvipa (world), as the sutra says 'to obtain fearlessness in turning the great Dharma wheel'. Those who generate such a mind are saying in their own capacity that the Buddha's sons are Bodhisattvas, and their vows are well-determined. Why only speak of generating mind, and not of generating wisdom and other mental activities? Because the mind includes all the auxiliary practices of knowing, cutting off, realizing, and cultivating. Having spoken of why such a mind is generated, next we will speak of what causes such a mind to be generated. The sutra says: 'This mind is headed by great compassion, increased by wisdom, embraced by skillful means, with straightforwardness, deep mind, purity, the power of the Tathagata is immeasurable, well-determined power of sentient beings, wisdom-power, following natural intelligence to receive all Buddha-Dharma, teaching with wisdom, vast as the Dharma realm, ultimately like space, exhausting the future.' The treatise says: This great compassion is the head. Among them, great compassion has nine kinds: The first is increasing greatness, because subtle suffering increases wisdom and arises, as the sutra says 'wisdom increases'. The wise observe the reverse and forward order of cause and effect, and defilement and purity, the wise observe the differences between self-characteristics and common characteristics. The second is embracing greatness, embraced by the skillful means of saving suffering sentient beings, as the sutra says 'embraced by skillful means'. The third is pure and ultimate greatness, towards the past promise and even to the end of the sentient beings realm, the compassionate mind of benefiting sentient beings increases, as the sutra says 'straightforward mind, deep
心淳至」故。四者無量大，攝取如來無量力，如經「如來力無量」故。五者決定大，上妙決定信深智勝對治，如經「善決定眾生力智力」故。六者隨順大，隨順菩提正覺，如經「隨順自然智」故。七者正受大，能取大勝法教授眾生，如經「能受一切佛法，以智慧教化」故。八者最妙大，攝受勝妙功德，如經「廣大如法界」故。九者住盡大，無量愛果因盡涅槃際，如經「究竟如虛空，盡未來際」故。已說以何因生如是心，次說是心生時有何等相。
經曰：菩薩生如是心，即時過凡夫地入菩薩位，生在佛家，種姓尊貴無可譏嫌，過一切世間道入出世間道，住菩薩法中、住在菩薩正處，入三世真如法中、如來種中，畢定究竟阿耨多羅三藐三菩提。菩薩住如是法，名住菩薩歡喜地，以不動法故。
論曰：過凡夫地者，以過凡夫地故，示現得出世間聖道。此過有八種：一者入位過，初成出世間心，如始住胎相似法故，如經「入菩薩位」故。二者家過，家生相似法故，如經「生在佛家」故。三者種姓過，子相似法大乘行生故，如經「種姓尊貴，無可譏嫌」故。四者道過，世間出世間道不攝攝故，異道生相似法故，如經「過一切世間道，入出世間道」故。五者法體過，以大悲為體，于作他事即是己事，自身體相似法故，
【現代漢語翻譯】 現代漢語譯本：因此，這四種心是無量大的，能夠攝取如來無量的力量，正如經文所說『如來的力量是無量的』。第五種心是決定大的，它具有殊勝微妙的決定信、深刻的智慧和殊勝的對治力，正如經文所說『善於決定眾生的力量和智慧力』。第六種心是隨順大的，它隨順菩提正覺，正如經文所說『隨順自然智』。第七種心是正受大的，它能夠接受殊勝的佛法，教授給眾生，正如經文所說『能夠接受一切佛法，以智慧教化』。第八種心是最妙大的，它能夠攝受殊勝微妙的功德，正如經文所說『廣大如法界』。第九種心是住盡大的，它以無量的愛為果，以因的止息為涅槃的邊際，正如經文所說『究竟如虛空，盡未來際』。上面已經說明了以什麼因緣生起這樣的心，接下來要說明這種心生起時有什麼樣的相狀。 經文說：菩薩生起這樣的心，立刻超越凡夫的境界，進入菩薩的位次，生在佛的家族中，種姓尊貴，無可挑剔，超越一切世間道，進入出世間道，安住在菩薩的法中，安住在菩薩的正處，進入三世真如法中、如來的種性中，必定究竟證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。菩薩安住于這樣的法中，名為安住在菩薩的歡喜地，因為其法不動搖。 論中說：超越凡夫地，是因為超越了凡夫地，所以示現得出世間的聖道。這種超越有八種：第一種是入位過，最初成就出世間心，就像剛開始入胎一樣，如經文所說『進入菩薩位』。第二種是家過，就像出生在佛家一樣，如經文所說『生在佛家』。第三種是種姓過，就像大乘行產生一樣，如經文所說『種姓尊貴，無可譏嫌』。第四種是道過，世間道和出世間道不能互相包含，就像異道產生一樣，如經文所說『超越一切世間道，進入出世間道』。第五種是法體過，以大悲為體，把做別人的事當作自己的事，就像自身一樣。
【English Translation】 English version: Therefore, these four minds are immeasurably great, capable of encompassing the immeasurable power of the Tathagata (如來, Thus Come One), as the scripture says, 'The power of the Tathagata is immeasurable.' The fifth mind is decisively great, possessing excellent and subtle decisive faith, profound wisdom, and superior antidotes, as the scripture says, 'Good at determining the power and wisdom of sentient beings.' The sixth mind is compliant and great, compliant with Bodhi (菩提, Enlightenment) and perfect enlightenment, as the scripture says, 'Compliant with natural wisdom.' The seventh mind is rightly receptive and great, capable of receiving the supreme Dharma (法, teachings) and teaching it to sentient beings, as the scripture says, 'Capable of receiving all the Buddha's teachings and teaching with wisdom.' The eighth mind is the most wonderful and great, capable of encompassing supreme and wonderful merits, as the scripture says, 'Vast as the Dharma realm.' The ninth mind is abiding and exhaustive, with immeasurable love as the fruit and the cessation of causes as the boundary of Nirvana (涅槃, liberation), as the scripture says, 'Ultimately like space, exhausting the future.' Having explained what causes give rise to such a mind, next, it will be explained what characteristics arise when this mind arises. The scripture says: When a Bodhisattva (菩薩, enlightenment being) generates such a mind, he immediately transcends the realm of ordinary beings and enters the position of a Bodhisattva, born into the family of the Buddha, with a noble lineage, beyond reproach, transcending all worldly paths and entering the path of transcendence, abiding in the Dharma of the Bodhisattva, abiding in the correct place of the Bodhisattva, entering the true suchness of the three times, in the lineage of the Tathagata, certain to ultimately attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). A Bodhisattva abiding in such a Dharma is called abiding in the Joyful Ground of the Bodhisattva, because his Dharma is unmoving. The treatise says: Transcending the ground of ordinary beings is because, by transcending the ground of ordinary beings, he demonstrates the transcendent holy path. This transcendence has eight aspects: The first is the transcendence of entering a position, initially accomplishing a transcendent mind, like the beginning of entering the womb, as the scripture says, 'Entering the position of a Bodhisattva.' The second is the transcendence of family, like being born into the family of the Buddha, as the scripture says, 'Born into the family of the Buddha.' The third is the transcendence of lineage, like the arising of the Mahayana (大乘, Great Vehicle) practice, as the scripture says, 'Noble lineage, beyond reproach.' The fourth is the transcendence of the path, the worldly path and the transcendent path cannot encompass each other, like the arising of a different path, as the scripture says, 'Transcending all worldly paths, entering the transcendent path.' The fifth is the transcendence of the Dharma body, taking great compassion as the body, treating the affairs of others as one's own, like one's own body.
如經「住菩薩法中」故。六者處過，不捨世間方便，不染善巧住故，住處相似法故，如經「住在菩薩正處」故。七者業過，順空聖智生命相似法故，如經「入三世真如法中」故。八者畢定過，佛種不斷，究竟涅槃，道成就相似法故，如經「如來種中畢定究竟阿耨多羅三藐三菩提」故。如是示現凡夫生、菩薩生入胎不相似，有煩惱、無煩惱故。如是次第家不相似、種姓不相似、道不相似、體不相似、處不相似、生業不相似、成就不相似，如是說住此地中是名為住，如經「菩薩住如是法名住菩薩歡喜地，以不動法故」。已說住義，次說釋名。云何說？多歡喜故示名歡喜。以何歡喜？此地中菩薩歡喜。復以何念，初說十句、后說二十句？
經曰：諸佛子！是菩薩住菩薩歡喜地中，成就多歡喜、多信敬、多愛念、多慶悅、多調柔、多踴躍、多堪受、多不壞他意、多不惱眾生、多不瞋恨。
論曰：歡喜者名為心喜，體喜根喜。是歡喜有九種：一者敬歡喜，於三寶中恭敬故，如經「多信敬」故。二者愛歡喜，樂觀真如法，如經「多愛念」故。三者慶歡喜，自覺所證挍量勝，如經「多慶悅」故。四者調柔歡喜，自身心遍益成就，如經「多調柔」故。五者踴躍歡喜，自身心遍益增上滿足，如經「多踴躍」故。六者堪受歡喜
【現代漢語翻譯】 現代漢語譯本： 如經文所說，這是因為『安住于菩薩法中』的緣故。第六種是處過，不捨棄世間的方便法門，不執著于善巧的安住，安住之處與相似的法相應，如經文所說，『安住在菩薩的正處』的緣故。第七種是業過，與空性的聖智和生命相似的法相應，如經文所說，『進入三世真如法中』的緣故。第八種是畢定過，佛種不會斷絕，最終證得涅槃，與道成就相似的法相應，如經文所說，『在如來種中必定究竟證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）』的緣故。如此示現凡夫的出生和菩薩的出生不相似，因為有煩惱和沒有煩惱的緣故。如此次第，家庭不相似、種姓不相似、道不相似、體不相似、處不相似、生業不相似、成就不相似，如此說安住於此地中就名為安住，如經文所說，『菩薩安住于這樣的法中名為安住于菩薩歡喜地，因為不動搖的法的緣故』。已經說了安住的意義，接下來解釋名稱。如何解釋呢？因為多歡喜的緣故示名為歡喜。以什麼歡喜呢？此地中的菩薩歡喜。又以什麼念頭，最初說十句，後來又說二十句呢？
經文說：諸位佛子！這位菩薩安住在菩薩歡喜地中，成就多歡喜、多信敬、多愛念、多慶悅、多調柔、多踴躍、多堪受、多不壞他人心意、多不惱害眾生、多不嗔恨。
論中說：歡喜，名為心喜，體喜，根喜。這種歡喜有九種：第一種是敬歡喜，因為對三寶（triratna，佛法僧）恭敬的緣故，如經文所說，『多信敬』的緣故。第二種是愛歡喜，樂觀真如法，如經文所說，『多愛念』的緣故。第三種是慶歡喜，自覺所證的境界勝妙，如經文所說，『多慶悅』的緣故。第四種是調柔歡喜，自身心普遍得到利益成就，如經文所說，『多調柔』的緣故。第五種是踴躍歡喜，自身心普遍得到利益增上滿足，如經文所說，『多踴躍』的緣故。第六種是堪受歡喜
【English Translation】 English version: As stated in the sutra, this is because of 'dwelling in the Dharma of Bodhisattvas'. The sixth is the fault of place, not abandoning the expedient means of the world, not being attached to skillful abiding, the place of abiding corresponds to similar Dharmas, as stated in the sutra, 'dwelling in the correct place of Bodhisattvas'. The seventh is the fault of karma, corresponding to the wisdom of emptiness and the Dharma similar to life, as stated in the sutra, 'entering the Suchness (tathata) of the three times'. The eighth is the fault of certainty, the Buddha-nature will not be cut off, ultimately attaining Nirvana (nirvana), corresponding to the Dharma similar to the accomplishment of the path, as stated in the sutra, 'in the Tathagata (tathagata) lineage, one will certainly and ultimately attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)'. Thus, it is shown that the birth of ordinary beings and the birth of Bodhisattvas are dissimilar, because of having afflictions and not having afflictions. In this order, the family is dissimilar, the lineage is dissimilar, the path is dissimilar, the essence is dissimilar, the place is dissimilar, the karma of birth is dissimilar, the accomplishment is dissimilar, thus it is said that dwelling in this ground is called dwelling, as stated in the sutra, 'Bodhisattvas dwelling in such Dharmas is called dwelling in the Joyful Ground of Bodhisattvas, because of the unmoving Dharma'. The meaning of dwelling has been explained, next the explanation of the name. How is it explained? Because of much joy, it is shown as joy. With what joy? The Bodhisattvas in this ground are joyful. And with what thought, are ten sentences said at first, and then twenty sentences said later?
The sutra says: 'Disciples of the Buddhas! This Bodhisattva dwelling in the Joyful Ground of Bodhisattvas, accomplishes much joy, much faith and reverence, much love and affection, much rejoicing, much gentleness, much elation, much endurance, much not destroying others' intentions, much not harming sentient beings, much not anger and hatred.'
The treatise says: Joy is called joy of the mind, joy of the essence, joy of the roots. This joy has nine kinds: The first is joy of reverence, because of reverence for the Three Jewels (triratna, Buddha, Dharma, Sangha), as stated in the sutra, 'much faith and reverence'. The second is joy of love, optimistic about the Dharma of Suchness, as stated in the sutra, 'much love and affection'. The third is joy of rejoicing, consciously realizing that the attained state is superior, as stated in the sutra, 'much rejoicing'. The fourth is joy of gentleness, one's own mind and body universally benefit and are accomplished, as stated in the sutra, 'much gentleness'. The fifth is joy of elation, one's own mind and body universally benefit and are increasingly satisfied, as stated in the sutra, 'much elation'. The sixth is joy of endurance
，自見至菩提近，如經「多堪受」故。七者不壞歡喜，自心調伏，論義解說時心不擾動，如經「多不壞他意」故。八者不惱歡喜，教化他、攝取眾生時慈悲調柔，如經「多不惱眾生」故。九者不瞋歡喜，見諸眾生不如說修行、威儀不正時，忍不瞋故，如經「多不瞋恨」故。已說多歡喜，次說以何念故歡喜成？是第二十句、第三十句說。是念有二種：一、念當得；二、念現得。何者念當得？
經曰：諸佛子！菩薩住是歡喜地中，念諸佛故生歡喜心、念諸佛法故生歡喜心、念諸菩薩摩訶薩故生歡喜心、念諸菩薩所行故生歡喜心、念諸波羅蜜清凈相故生歡喜心、念諸菩薩地挍量勝故生歡喜心、念諸菩薩力不退故生歡喜心、念諸如來教化法故生歡喜心、念能利益眾生故生歡喜心、念入一切如來智行故生歡喜心。
論曰：云何念？如佛所得我亦當得，如是念。此唸佛有九種：一者唸佛法，如經「念諸佛法故生歡喜心」。二者唸佛菩薩，如經「念諸菩薩摩訶薩故生歡喜心」。三者唸佛行，如經「念諸菩薩所行故生歡喜心」。四者唸佛凈，如經「念諸波羅蜜清凈相故生歡喜心」。五者唸佛勝，如經「念諸菩薩地挍量勝故生歡喜心」。六者唸佛不退，如經「念諸菩薩力不退故生歡喜心」。七者唸佛教化，如經「念諸如來教
【現代漢語翻譯】 現代漢語譯本： ，因為經中說『多堪受』，所以能自見接近菩提。第七種是不壞歡喜，能調伏自心，在論議解說時內心不擾動，因為經中說『多不壞他意』。第八種是不惱歡喜，在教化他人、攝取眾生時慈悲調柔，因為經中說『多不惱眾生』。第九種是不瞋歡喜，見到眾生不如法修行、威儀不正時，能忍而不生瞋恨，因為經中說『多不瞋恨』。以上說了多種歡喜，接下來要說以何種念頭才能成就歡喜？這是第二十句、第三十句所說的。這種念頭有兩種：一是念當得，二是念現得。什麼是念當得？ 經中說：『諸佛子！菩薩住在歡喜地（Pramudita Bhumi）中，因爲念諸佛（Buddha）而生歡喜心，因爲念諸佛法（Buddha Dharma）而生歡喜心，因爲念諸菩薩摩訶薩（Bodhisattva-Mahasattva）而生歡喜心，因爲念諸菩薩所行而生歡喜心，因爲念諸波羅蜜（Paramita）清凈相而生歡喜心，因爲念諸菩薩地（Bodhisattva Bhumi）校量勝而生歡喜心，因爲念諸菩薩力不退而生歡喜心，因爲念諸如來（Tathagata）教化法而生歡喜心，因爲念能利益眾生而生歡喜心，因爲念入一切如來智行而生歡喜心。』 論中說：『如何念？如佛所得到的，我也應當得到，這樣念。』這種唸佛有九種：第一種是念佛法，如經中說『念諸佛法故生歡喜心』。第二種是念佛菩薩，如經中說『念諸菩薩摩訶薩故生歡喜心』。第三種是念佛行，如經中說『念諸菩薩所行故生歡喜心』。第四種是念佛凈，如經中說『念諸波羅蜜清凈相故生歡喜心』。第五種是念佛勝，如經中說『念諸菩薩地校量勝故生歡喜心』。第六種是念佛不退，如經中說『念諸菩薩力不退故生歡喜心』。第七種是念佛教化，如經中說『念諸如來教
【English Translation】 English version: , because the sutra says 'mostly capable of receiving', therefore one can see oneself close to Bodhi. The seventh is uncorrupted joy, being able to subdue one's own mind, and the mind is not disturbed during discussions and explanations, because the sutra says 'mostly not destroying others' intentions'. The eighth is non-annoying joy, being compassionate and gentle when teaching others and gathering sentient beings, because the sutra says 'mostly not annoying sentient beings'. The ninth is non-angry joy, being able to endure without anger when seeing sentient beings not practicing according to the Dharma and having improper deportment, because the sutra says 'mostly not being angry and hateful'. Having spoken of many kinds of joy, next I will speak of what kind of thought is needed to achieve joy? This is what the twentieth and thirtieth sentences speak of. There are two kinds of thought: one is the thought of what will be attained, and the other is the thought of what is presently attained. What is the thought of what will be attained? The sutra says: 'Oh, sons of Buddha! Bodhisattvas dwelling in the Joyful Ground (Pramudita Bhumi) generate joyful minds because of thinking of all Buddhas (Buddha), generate joyful minds because of thinking of all Buddha Dharmas (Buddha Dharma), generate joyful minds because of thinking of all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), generate joyful minds because of thinking of all the practices of Bodhisattvas, generate joyful minds because of thinking of the pure aspects of all Paramitas (Paramita), generate joyful minds because of thinking of the superior comparison of all Bodhisattva Grounds (Bodhisattva Bhumi), generate joyful minds because of thinking of the non-retreating power of all Bodhisattvas, generate joyful minds because of thinking of the teaching methods of all Tathagatas (Tathagata), generate joyful minds because of thinking of being able to benefit sentient beings, generate joyful minds because of thinking of entering into all the wisdom and practices of the Tathagatas.' The treatise says: 'How to think? Like what the Buddha has attained, I should also attain, think like this.' This thinking of the Buddha has nine kinds: the first is thinking of the Buddha Dharma, as the sutra says 'generate joyful minds because of thinking of all Buddha Dharmas'. The second is thinking of the Buddha Bodhisattvas, as the sutra says 'generate joyful minds because of thinking of all Bodhisattva-Mahasattvas'. The third is thinking of the Buddha's practices, as the sutra says 'generate joyful minds because of thinking of all the practices of Bodhisattvas'. The fourth is thinking of the Buddha's purity, as the sutra says 'generate joyful minds because of thinking of the pure aspects of all Paramitas'. The fifth is thinking of the Buddha's superiority, as the sutra says 'generate joyful minds because of thinking of the superior comparison of all Bodhisattva Grounds'. The sixth is thinking of the Buddha's non-retreating, as the sutra says 'generate joyful minds because of thinking of the non-retreating power of all Bodhisattvas'. The seventh is thinking of the Buddha's teachings, as the sutra says 'generate joyful minds because of thinking of the teaching
化法故生歡喜心」。八者唸佛利益，如經「念能利益眾生故生歡喜心」。九者唸佛入，如經「念入一切如來智行故生歡喜心」。于中初二念，共唸佛，如佛所得我亦當得故。唸佛法，念諸佛法故，佛、佛法二故。唸佛菩薩二，念諸菩薩故。唸佛行，念諸菩薩行故。如是次第余有六句，唸佛凈，念諸波羅蜜清凈相故。唸佛勝念，諸菩薩地挍量勝故。唸佛不退，念諸菩薩力不退故。唸佛教化，念諸如來教化法故。唸佛利益，念能利益眾生故。唸佛入，念入一切如來智行故。隨所顯彼菩薩行。以何顯？如是諸念應知。復何顯？彼波羅蜜凈顯。云何顯？彼菩薩行地挍量勝，轉去故，地盡去故。于中餘者，得教化法故，作利益眾生行不虛故，入如來地行故。是中唸佛行者亦總亦別。已說念當得故生歡喜心，次說念現得故生歡喜心。
經曰：諸佛子！菩薩復作是念：我轉離一切世間境界故生歡喜心、近入如來所故生歡喜心、遠離凡夫地故生歡喜心、近到智慧地故生歡喜心、斷一切惡道故生歡喜心、與一切眾生作依止故生歡喜心、近見一切諸佛故生歡喜心、生諸佛境界故生歡喜心、入一切菩薩真如法故生歡喜心、我離一切怖畏毛豎等事故生歡喜心。
論曰：我轉離一切世間境界者，轉離一切凡夫取著事。此轉離有九種：
【現代漢語翻譯】 現代漢語譯本： 『化法故生歡喜心』。第八是念佛的利益，如經文所說：『念能利益眾生故生歡喜心』。第九是念佛的證入，如經文所說：『念入一切如來智行故生歡喜心』。其中最初的兩種念，共同唸佛，因為佛所證得的我也應當證得。唸佛法，是念諸佛的法，佛和佛法是二者。唸佛菩薩二者，是念諸菩薩。唸佛行，是念諸菩薩的行。像這樣依次還有六句，唸佛的清凈，是念諸波羅蜜（paramita，到彼岸）的清凈相。唸佛的殊勝，是念諸菩薩地的比較殊勝。唸佛的不退，是念諸菩薩力的不退。唸佛教化，是念諸如來（tathagata，如來）教化之法。唸佛的利益，是念能利益眾生。唸佛的證入，是念證入一切如來的智慧和行。隨所顯現的那些菩薩行。用什麼來顯現？應當知道是用這些念。又用什麼來顯現？是用那些波羅蜜的清凈來顯現。如何顯現？是用那些菩薩行地的比較殊勝，轉離，地盡離。其中其餘的，是得到教化之法，所作利益眾生的行為不虛妄，證入如來地之行。這裡唸佛行的人，既有總的方面也有個別的方面。已經說了念當得的緣故而生歡喜心，接下來是說念現得的緣故而生歡喜心。
經文說：『諸佛子！菩薩復作是念：我轉離一切世間境界故生歡喜心、近入如來所故生歡喜心、遠離凡夫地故生歡喜心、近到智慧地故生歡喜心、斷一切惡道故生歡喜心、與一切眾生作依止故生歡喜心、近見一切諸佛故生歡喜心、生諸佛境界故生歡喜心、入一切菩薩真如法故生歡喜心、我離一切怖畏毛豎等事故生歡喜心。』
論中說：我轉離一切世間境界，是轉離一切凡夫的取著之事。這種轉離有九種：
【English Translation】 English version: 'Because of the Dharma of transformation, joyful mind arises.' Eighth is the benefit of Buddha-remembrance, as the sutra says, 'Because remembrance can benefit sentient beings, joyful mind arises.' Ninth is the entering of Buddha-remembrance, as the sutra says, 'Because remembrance enters all Tathagata's (如來) wisdom and conduct, joyful mind arises.' Among these, the first two remembrances share the remembrance of the Buddha, because what the Buddha has attained, I should also attain. Remembrance of the Buddha's Dharma is the remembrance of all Buddhas' Dharmas; the Buddha and the Buddha's Dharma are two. Remembrance of the Buddha and Bodhisattvas is the remembrance of all Bodhisattvas. Remembrance of the Buddha's conduct is the remembrance of all Bodhisattvas' conduct. Like this, there are six more sentences in order. Remembrance of the Buddha's purity is the remembrance of the pure aspect of all paramitas (波羅蜜). Remembrance of the Buddha's superiority is the remembrance of the comparative superiority of all Bodhisattva grounds. Remembrance of the Buddha's non-retrogression is the remembrance of the non-retrogression of all Bodhisattvas' power. Remembrance of the Buddha's teaching is the remembrance of the teaching Dharma of all Tathagatas. Remembrance of the Buddha's benefit is the remembrance that it can benefit sentient beings. Remembrance of the Buddha's entering is the remembrance of entering all Tathagata's wisdom and conduct. According to what is manifested, those are the Bodhisattva's conducts. What is used to manifest them? It should be known that it is these remembrances. What else is used to manifest them? It is the purity of those paramitas that manifests them. How are they manifested? It is with the comparative superiority of those Bodhisattva conduct grounds, turning away, the grounds completely turning away. Among the rest, it is because one obtains the Dharma of teaching, the conduct of benefiting sentient beings is not in vain, and one enters the conduct of the Tathagata ground. Here, the person who practices Buddha-remembrance has both general and specific aspects. It has already been said that joyful mind arises because of the remembrance of what will be attained; next, it is said that joyful mind arises because of the remembrance of what is presently attained.
The sutra says: 'O Buddhas' sons! The Bodhisattva again makes this thought: Because I turn away from all worldly realms, joyful mind arises; because I closely enter the place of the Tathagata, joyful mind arises; because I am far away from the ground of ordinary beings, joyful mind arises; because I closely arrive at the ground of wisdom, joyful mind arises; because I cut off all evil paths, joyful mind arises; because I become a refuge for all sentient beings, joyful mind arises; because I closely see all Buddhas, joyful mind arises; because I am born in the realm of all Buddhas, joyful mind arises; because I enter the true suchness Dharma of all Bodhisattvas, joyful mind arises; because I am away from all fears, hair-raising and other such events, joyful mind arises.'
The treatise says: My turning away from all worldly realms is turning away from all attachments of ordinary beings. This turning away has nine kinds:
一者入轉離，如經「近入如來所故生歡喜心」。二者遠轉離，如經「遠離凡夫地故生歡喜心」。三者近至轉離，如經「近到智慧地故生歡喜心」。四者斷轉離，如經「斷一切惡道故生歡喜心」。五者依止轉離，如經「與一切眾生作依止故生歡喜心」。六者近見轉離，如經「近見一切諸佛故生歡喜心」。七者生轉離，如經「生諸佛境界故生歡喜心」。八者平等轉離，如經「入一切菩薩真如法故生歡喜心」。九者舍轉離，如經「我離一切怖畏毛豎等事故生歡喜心」。于中入轉離者，顯事不相似故。遠轉離近至轉離者，示自身不相似故。余有六句，斷轉離、依止轉離、近見轉離、生轉離、平等轉離、舍轉離，如是次第行不相似故，迭相依止不相似故，他力不相似故，處不相似故，生業不相似故，成就不相似故。怖畏者，不愛疑慮憂想共心相應故。復身相差別，謂毛豎等事。次說何者是怖畏。云何怖畏因？遠離此因無怖畏故。
經曰：所以者何？是菩薩摩訶薩得歡喜地已，所有諸怖畏即皆遠離，所謂不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏，離如是等一切諸畏。何以故？是菩薩離我想故，尚不貪身，何況所用之事，是故無有不活畏。心不悕望供養恭敬，我應供養一切眾生、供給一切所須之具，是故無有惡名畏。遠
離我見，無我想故無有死畏。又作是念，我若死已，生必不離諸佛菩薩，是故無有墮惡道畏。我所志樂，一切世間身心無與等者，何況有勝，是故無有大眾威德畏。諸佛子！菩薩如是離諸怖畏毛豎等事。
論曰：此五怖畏是初地障，復說地利益勝。是五怖畏，第一第二第五依身口意，第三第四依身。依身者，愛憎善道惡道，捨得依身故。何故但說五怖畏？打縛等諸畏皆五所攝故。此怖畏因，略有二種：一、邪智妄取想見愛著故；二、善根微少故。此對治，如經「離我想故，尚不貪身乃至無有大眾威德畏」故。怖畏毛豎等事，何故二處說？前說身怖畏，后說異身怖畏故。
經曰：諸佛子！是菩薩以大悲為首，深大心堅固轉，復勤修一切善根成就故。
論曰：深大心堅固者，煩惱小乘不能壞此觀故。轉復勤修一切善根成就者，諸所說善根此地攝受故。云何勤修？于中有三種成就：一、信心成就；二、修行成就；三、迴向成就。有三十句示現，初十句說信心成就。
經曰：所謂信心增上故、多恭敬故、信清凈故、多以信分別故、起悲愍心故、成就大慈故、心無疲懈故、以慚愧莊嚴故、成就忍辱安樂故、敬順諸佛教法信重尊貴故。
論曰：信心增上者，隨所有事，于中信增上成就。此信增上有
【現代漢語翻譯】 現代漢語譯本：遠離了我見，因為沒有我相的緣故，所以沒有對死亡的恐懼。又這樣想，我如果死了，往生之處必定不會離開諸佛菩薩，因此沒有墮入惡道的恐懼。我所追求和喜愛的，一切世間的身心沒有能與我相比的，更何況有勝過我的，因此沒有對大眾威德的恐懼。諸位佛子！菩薩像這樣遠離各種怖畏和毛骨悚然的事情。
論曰：這五種怖畏是初地菩薩的障礙，也說明了初地菩薩的利益殊勝。這五種怖畏，第一、第二和第五種是依身、口、意而生，第三和第四種是依身而生。依身而生，是因為愛憎善道和惡道，以及捨棄和獲得都依賴於身體的緣故。為什麼只說五種怖畏呢？因為打、縛等各種恐懼都包含在這五種怖畏之中。這些怖畏的原因，大致有兩種：一是邪智妄取，產生錯誤的想見和愛著；二是善根微少。對此的對治方法，就像經文所說，『遠離了我相，尚且不貪戀身體，乃至沒有對大眾威德的恐懼』。為什麼怖畏和毛骨悚然的事情在兩處提到？前面說的是對身體的怖畏，後面說的是對不同身體的怖畏。
經曰：諸位佛子！這位菩薩以大悲心為首要，深廣的心堅定不移，又勤奮地修習一切善根，從而成就。
論曰：深廣的心堅定不移，是指煩惱和小乘法都不能破壞這種觀想。『轉復勤修一切善根成就』，是指所有說的善根都被此地菩薩所攝受。如何勤奮修習呢？其中有三種成就：一是信心成就；二是修行成就；三是迴向成就。有三十句經文來展示，最初的十句是說信心成就。
經曰：所謂的信心增長的緣故，多恭敬的緣故，信心清凈的緣故，多以信心來分別的緣故，生起悲憫心的緣故，成就大慈心的緣故，內心沒有疲憊懈怠的緣故，以慚愧心來莊嚴自己的緣故，成就忍辱安樂的緣故，恭敬順從諸佛的教法，信奉尊重和珍視的緣故。
論曰：信心增長，是指無論遇到什麼事情，都能在其中增長和成就信心。這種信心的增長有...
【English Translation】 English version: Being free from the view of 'I', and because there is no concept of 'self', there is no fear of death. Furthermore, one thinks, 'If I die, my rebirth will certainly not be apart from all Buddhas and Bodhisattvas, therefore there is no fear of falling into evil realms.' What I aspire to and delight in, no body or mind in all the world can compare with, let alone surpass, therefore there is no fear of the majesty and virtue of the assembly. O Buddhas' children! Bodhisattvas thus are free from all fears and hair-raising events.
Commentary: These five fears are obstacles for the Bodhisattva in the first ground (初地, the first of the ten bhūmis or stages on the Bodhisattva path), and also explain the superior benefits of the ground. These five fears, the first, second, and fifth arise from body, speech, and mind, while the third and fourth arise from the body. Arising from the body means that love and hatred of good and evil paths, as well as abandoning and obtaining, all depend on the body. Why only speak of five fears? Because all fears such as beating and binding are included within these five. The causes of these fears are roughly of two kinds: first, due to wrong knowledge and falsely grasping at thoughts, views, attachments, and love; second, due to meager roots of goodness. The antidote to this is as the sutra says, 'Being free from the concept of 'I', one does not even crave the body, and thus there is no fear of the majesty and virtue of the assembly.' Why are fears and hair-raising events mentioned in two places? The former speaks of fear of the body, while the latter speaks of fear of different bodies.
Sutra: O Buddhas' children! This Bodhisattva takes great compassion as the foremost, the profound and vast mind is firm and unshakeable, and diligently cultivates all roots of goodness, thereby achieving.
Commentary: 'The profound and vast mind is firm and unshakeable' means that afflictions and the Small Vehicle (小乘, Hinayana) cannot destroy this contemplation. 'And diligently cultivates all roots of goodness, thereby achieving' means that all the roots of goodness spoken of are embraced by this ground. How does one diligently cultivate? Within this, there are three kinds of achievements: first, achievement of faith; second, achievement of practice; third, achievement of dedication. There are thirty sentences to demonstrate this, the first ten sentences speak of the achievement of faith.
Sutra: So-called because of the increase of faith, because of much reverence, because of pure faith, because of much discrimination with faith, because of arising compassionate mind, because of achieving great loving-kindness, because the mind is without weariness or laziness, because of adorning oneself with shame and remorse, because of achieving patience and joy, because of reverently obeying the Buddhas' teachings, believing, respecting, and valuing them.
Commentary: 'Increase of faith' means that whatever happens, one can increase and achieve faith within it. This increase of faith has...
九種：一者敬信增上，尊敬三寶，如經「多恭敬」故。二者凈信增上，自證真凈智，如經「信清凈」故。三者分別信增上，令他證凈智，如經「多以信分別」故。四者悲信增上，五者慈信增上，教化眾生，如經「起悲愍心」故，成就大慈故。悲者除苦相，決定救濟故；慈者與樂相，永與無量樂故。起者，轉復現前故。六者不疲惓信增上，教化無量眾生，久處世間能利益故，如經「心無疲懈」故。七者慚愧信增上，不著世間故，于慳等波羅蜜障法深慚愧故，如經「以慚愧莊嚴」故。八者安樂信增上，于同法者不惱亂故，如經「成就忍辱安樂」故。九者敬法信增上，增益敬信殊勝心故，如經「敬順諸佛教法，信重尊貴」故。后三句示修何等行？波羅蜜行故。誰為等侶？同事安樂故。入何法中？謂諸佛教法故。如是信心成就。云何修行成就？
經曰：日夜修集善根無厭足故、親近善知識故、常愛樂法故、求多聞無厭故、如所聞法正觀故、心不貪著故、不著利養名聞恭敬故、不求一切資生之物故、常生如寶心無厭足故。
論曰：此十句說修行成就。云何修行成就？集諸善根無休息故，如經「日夜修集善根無厭足故」。此集有八種：一者親近集，不忘諸法，如經「親近善知識故」。二者樂法集，于問答中論義解釋心
【現代漢語翻譯】 現代漢語譯本： 九種：第一是敬信增上，尊敬三寶（佛、法、僧），如經文所說『多恭敬』的緣故。第二是凈信增上，自己證悟真凈的智慧，如經文所說『信清凈』的緣故。第三是分別信增上，令他人證悟清凈的智慧，如經文所說『多以信分別』的緣故。第四是悲信增上，第五是慈信增上，教化眾生，如經文所說『起悲愍心』的緣故，成就大慈的緣故。悲是去除痛苦的相狀，決定救濟眾生的緣故；慈是給予快樂的相狀，永遠給予無量的快樂的緣故。『起』是指轉而復又現前的緣故。第六是不疲倦信增上，教化無量眾生，長久地處於世間能夠利益眾生的緣故，如經文所說『心無疲懈』的緣故。第七是慚愧信增上，不執著世間的緣故，對於慳吝等波羅蜜（到達彼岸）的障礙之法深感慚愧的緣故，如經文所說『以慚愧莊嚴』的緣故。第八是安樂信增上，對於修習相同佛法的人不惱亂的緣故，如經文所說『成就忍辱安樂』的緣故。第九是敬法信增上，增益敬信殊勝之心的緣故，如經文所說『敬順諸佛教法，信重尊貴』的緣故。後面三句顯示修習何種行為？是波羅蜜（到達彼岸）的行為的緣故。誰是同伴？是共同修習佛法，得到安樂的人的緣故。進入什麼法中？是進入諸佛教法的緣故。這樣的信心才能成就。如何修行才能成就？
經文說：日夜修集善根沒有厭足的緣故、親近善知識（良師益友）的緣故、常常喜愛佛法的緣故、尋求廣博的知識沒有厭足的緣故、對於所聽聞的佛法正確觀察的緣故、心中不貪婪執著的緣故、不執著于利益供養、名聲讚譽和恭敬的緣故、不尋求一切維持生活的物品的緣故、常常生起如珍寶般的心沒有厭足的緣故。
論中說：這十句說的是修行成就。如何修行才能成就？積聚各種善根沒有休息的緣故，如經文所說『日夜修集善根無厭足故』。這種積聚有八種：第一是親近積聚，不忘失諸法，如經文所說『親近善知識故』。第二是樂法積聚，在問答中討論佛法的意義和解釋，心中...
【English Translation】 English version: Nine types: First is increasing respect and faith, respecting the Three Jewels (Buddha, Dharma, Sangha), as the sutra says 'much reverence'. Second is increasing pure faith, self-realizing true pure wisdom, as the sutra says 'faith is pure'. Third is increasing discriminating faith, enabling others to realize pure wisdom, as the sutra says 'mostly discriminating with faith'. Fourth is increasing compassionate faith, fifth is increasing loving-kindness faith, teaching sentient beings, as the sutra says 'arising compassionate mind', achieving great loving-kindness. Compassion is removing the appearance of suffering, resolutely saving; loving-kindness is giving the appearance of happiness, eternally giving immeasurable happiness. 'Arising' means turning and appearing again. Sixth is increasing tireless faith, teaching immeasurable sentient beings, being able to benefit sentient beings by staying in the world for a long time, as the sutra says 'mind without weariness'. Seventh is increasing shame and remorse faith, not being attached to the world, deeply ashamed of stinginess and other obstacles to Pāramitā (perfection), as the sutra says 'adorned with shame and remorse'. Eighth is increasing peaceful and joyful faith, not disturbing those who practice the same Dharma, as the sutra says 'achieving forbearance, peace, and joy'. Ninth is increasing respect for the Dharma faith, increasing the excellent mind of respect and faith, as the sutra says 'respecting and obeying all the Buddha's teachings, believing in and honoring'. What kind of practice do the last three sentences show? The practice of Pāramitā (perfection). Who are the companions? Those who practice together and find peace and joy. Into what Dharma do they enter? Into all the Buddha's teachings. Such faith can be achieved. How can practice be achieved?
The sutra says: Because of cultivating good roots day and night without weariness, because of being close to good spiritual friends, because of always loving the Dharma, because of seeking much learning without weariness, because of rightly contemplating the Dharma as heard, because the mind is not greedy, because of not being attached to profit, offerings, fame, and respect, because of not seeking all the necessities of life, because of always generating a mind like a treasure without weariness.
The treatise says: These ten sentences speak of the achievement of practice. How can practice be achieved? Accumulating all good roots without rest, as the sutra says 'cultivating good roots day and night without weariness'. This accumulation has eight types: First is close accumulation, not forgetting the Dharmas, as the sutra says 'being close to good spiritual friends'. Second is joyful Dharma accumulation, discussing the meaning and explanation of the Dharma in questions and answers, the mind...
喜心樂故，如經「常愛樂法故」。三者多聞集，如經「求多聞無厭故」。四者正觀集，如經「如所聞法正觀故」。五者不著集，如經「心不貪著故」。向說多聞集等三句，是聞思修慧如是次第。不著者，於三昧中無愛著故。六者不貪集、七者不求集，于已得利養不貪、未得利養不求，障菩薩戒、退菩薩戒，如經「不著利養名聞恭敬故、不求一切資生之物故」。八者如寶心集，出世間心念念現前，如經「常生如寶心無厭足故」。如是修行成就。云何迴向成就？
經曰：求一切智地故、求諸佛力無畏不共法故、求諸波羅蜜無著法故、離諸諂曲故、如說能行故、常護實語故、不污諸佛家故、不捨菩薩戒故、不動如大山王生薩婆若心故、不捨一切世間事成就出世間道故。集助菩提分法無厭足故、常求上上勝道故。諸佛子！菩薩摩訶薩成就如是凈治地法，名為安住菩薩歡喜地。
論曰：求一切智地等說何等事？示現迴向成就故。求一切智地是總，求如來力等於一切智地是別。一者觀求一切智地，二者無障求一切智地，三者離求一切智地故，四者如說能行求一切智地，五者護求一切智地，六者不污求一切智地，七者不捨求一切智地，八者不動求一切智地，九者不捨成就求一切智地，十者集求一切智地，十一者常求求一
【現代漢語翻譯】 現代漢語譯本：因為心懷喜悅，所以像經文所說『常常喜愛佛法』。第三是廣學多聞的積累，像經文所說『追求廣學多聞永不滿足』。第四是正確的觀察的積累，像經文所說『如實地觀察所聽聞的佛法』。第五是不執著的積累，像經文所說『心中沒有貪戀執著』。前面說的廣學多聞的積累等三句，是聞、思、修三種智慧的次第。不執著，是因為在三昧（Samadhi）中沒有愛戀執著。第六是不貪婪的積累，第七是不求取的積累，對於已經得到的利益供養不貪婪，對於尚未得到的利益供養不求取，這些會障礙菩薩戒（Bodhisattva vows），退失菩薩戒，像經文所說『不執著于利益供養、名聲恭敬，不求一切生活所需的物品』。第八是如珍寶般的心的積累，出世間的心念唸唸現前，像經文所說『常常生起如珍寶般的心，永不滿足』。這樣修行就能成就。什麼是迴向的成就呢？ 經文說：『爲了求得一切智地（Sarvajna-bhumi），爲了求得諸佛的十力（Tathagata-balas）、四無畏（vaisaradyas）、十八不共法（avenika-dharma），爲了求得諸波羅蜜（Paramitas）的無著之法，遠離各種諂媚虛偽，能夠像所說的那樣去實行，常常守護真實的語言，不玷污諸佛的家風，不捨棄菩薩戒，像大山王一樣不動搖，生起求得一切智慧的心，不捨棄一切世間的事情，成就出世間的道路。積累有助於菩提（Bodhi）的各種法，永不滿足，常常追求越來越殊勝的道路。』諸位佛子！菩薩摩訶薩（Bodhisattva-Mahasattva）成就了這樣清凈的修治地之法，就叫做安住在菩薩的歡喜地（Pramudita-bhumi）。 論中說：求一切智地等，說的是什麼事呢？這是爲了示現迴向的成就。求一切智地是總說，求如來力等對於一切智地是別說。一是觀察求一切智地，二是沒有障礙地求一切智地，三是遠離地求一切智地，四是如說能行地求一切智地，五是守護地求一切智地，六是不玷污地求一切智地，七是不捨棄地求一切智地，八是不動搖地求一切智地，九是不捨棄成就地求一切智地，十是積累地求一切智地，十一是常常地求一切智地。
【English Translation】 English version: Because of joyful mind, it is as the sutra says, 'Always loving the Dharma.' The third is the accumulation of extensive learning, as the sutra says, 'Seeking extensive learning without satiety.' The fourth is the accumulation of correct observation, as the sutra says, 'Correctly observing the Dharma as it is heard.' The fifth is the accumulation of non-attachment, as the sutra says, 'The mind is without greed and attachment.' The previously mentioned three sentences, such as the accumulation of extensive learning, are the order of hearing, thinking, and cultivating wisdom. Non-attachment is because there is no love and attachment in Samadhi. The sixth is the accumulation of non-greed, and the seventh is the accumulation of non-seeking. One is not greedy for the benefits and offerings already obtained, and does not seek the benefits and offerings not yet obtained. These will hinder the Bodhisattva vows and cause one to lose the Bodhisattva vows, as the sutra says, 'Not attached to benefits, offerings, fame, and respect, and not seeking all the necessities of life.' The eighth is the accumulation of a mind like a treasure, with the transcendental thoughts constantly present, as the sutra says, 'Always generating a mind like a treasure, never satisfied.' Such practice leads to accomplishment. What is the accomplishment of dedication? The sutra says: 'Seeking the Sarvajna-bhumi (ground of omniscient wisdom), seeking the Tathagata-balas (ten powers of the Thus Come One), vaisaradyas (four fearlessnesses), and avenika-dharma (eighteen unshared qualities), seeking the non-attachment of the Paramitas (perfections), being far from all flattery and falsehood, being able to practice as said, always guarding truthful speech, not defiling the family of all Buddhas, not abandoning the Bodhisattva vows, being unmoving like the great mountain king, generating the mind to seek all wisdom, not abandoning all worldly affairs, and accomplishing the transcendental path. Accumulating the various factors that aid Bodhi (enlightenment) without satiety, and constantly seeking the ever-superior path.' O Buddhas' sons! A Bodhisattva-Mahasattva who accomplishes such pure practices of the ground is called dwelling in the Pramudita-bhumi (Joyful Ground) of a Bodhisattva. The treatise says: What is meant by seeking the Sarvajna-bhumi, etc.? This is to demonstrate the accomplishment of dedication. Seeking the Sarvajna-bhumi is the general statement, and seeking the Tathagata-balas, etc., is the specific statement regarding the Sarvajna-bhumi. First, observing and seeking the Sarvajna-bhumi; second, seeking the Sarvajna-bhumi without obstacles; third, seeking the Sarvajna-bhumi with detachment; fourth, seeking the Sarvajna-bhumi by practicing as said; fifth, seeking the Sarvajna-bhumi by guarding; sixth, seeking the Sarvajna-bhumi without defilement; seventh, seeking the Sarvajna-bhumi without abandonment; eighth, seeking the Sarvajna-bhumi without wavering; ninth, seeking the Sarvajna-bhumi by not abandoning accomplishment; tenth, seeking the Sarvajna-bhumi by accumulating; eleventh, constantly seeking the Sarvajna-bhumi.
切智地。于中求何等事？求一切智地故。以何觀求？觀諸佛力無畏不共法故。云何求？求諸波羅蜜無著法故。此三求者是家，依家無障求故。云何求？求諸波羅蜜無著法故。此無障求、差別異求，于中檀波羅蜜有二種垢：一者諂曲，見乞求者詐設方便，無心許與；二者不隨先言，許而不與。對治是垢，如經「離諸諂曲故、如說能行故」。尸波羅蜜有一種垢，不護實語，違本所受，犯已覆藏。對治是垢，如經「常護實語故」。羼提波羅蜜有一種垢污如來家。云何菩薩污如來家？惱亂他業故。利益他業即是如來家，是故菩薩生此家者，惱亂他業非善事故。對治是垢，如經「不污諸佛家故」。毗梨耶波羅蜜有一種垢，菩薩戒無量劫數長遠難持難行生退轉心。對治是垢，如經「不捨菩薩戒故」。禪波羅蜜有二種垢：一者亂心；二不能調伏憶想分別。對治是垢，如經「不動如大山王生薩婆若心故」。般若波羅蜜有三種垢：一、無善巧方便，世間涅槃一向不現現故；二、不修集出出世間道故；三、于勝上證法中愿欲心薄故。如是次第對治是垢，如經「不捨一切世間事，成就出世間道故，集助菩提分法無厭足故，常求上上勝道故」。如是迴向成就，是名勤行具足成就。是勤行有四種：一、信；二、欲；三、精進；四、方便。初十句示
【現代漢語翻譯】 現代漢語譯本： 切智地（Sarvajna-bhumi，一切智慧的境界）。于其中尋求什麼？尋求一切智地。用什麼來觀察和尋求？觀察諸佛的十力（bala，佛所具有的十種力量）、四無畏（vaisaradya，佛對大眾宣說佛法時的四種無所畏懼的自信）和十八不共法（avenika-dharma，佛獨有的十八種功德）。如何尋求？尋求諸波羅蜜（paramita，到達彼岸的方法）的無著之法。 這三種尋求是家（kula，家族，這裡指佛的家族），因為依於此家而無障礙地尋求。如何尋求？尋求諸波羅蜜的無著之法。這種無障礙的尋求，是差別和特殊的尋求。其中，檀波羅蜜（dana-paramita，佈施波羅蜜）有兩種垢（mala，污垢）：一是諂曲（maya，虛偽），看到乞求者時，虛假地設定方便，沒有真心想要給予；二是不遵守先前的承諾，答應了卻不給予。對治這些污垢，就像經文所說：『遠離一切諂曲，如所說的那樣去做』。 尸波羅蜜（sila-paramita，持戒波羅蜜）有一種垢，就是不守護真實語，違背原本所受的戒律，犯戒后還加以隱瞞。對治這種污垢，就像經文所說：『常常守護真實語』。 羼提波羅蜜（ksanti-paramita，忍辱波羅蜜）有一種垢，會玷污如來家（Tathagata-kula，如來的家族，指佛法）。菩薩如何玷污如來家？通過惱亂他人的事業。利益他人的事業就是如來家，因此，菩薩生於此家，惱亂他人的事業不是好的行為。對治這種污垢，就像經文所說：『不玷污諸佛的家族』。 毗梨耶波羅蜜（virya-paramita，精進波羅蜜）有一種垢，菩薩戒（bodhisattva-sila，菩薩所受持的戒律）需要無量劫數才能持守，漫長而難以實行，因此產生退轉之心。對治這種污垢，就像經文所說：『不捨棄菩薩戒』。 禪波羅蜜（dhyana-paramita，禪定波羅蜜）有兩種垢：一是內心散亂；二是不能調伏憶想分別（vikalpa，虛妄分別）。對治這些污垢，就像經文所說：『像大山王一樣不動搖，生起薩婆若心（sarvajna-citta，一切智心）』。 般若波羅蜜（prajna-paramita，智慧波羅蜜）有三種垢：一、沒有善巧方便（upaya-kausalya，運用智慧的巧妙方法），世間和涅槃（nirvana，寂滅）不能同時顯現；二、不修集出世間道；三、對於殊勝的證法，願望和希求之心淡薄。按照這樣的順序對治這些污垢，就像經文所說：『不捨棄一切世間事，成就出世間道，積累有助於菩提（bodhi，覺悟）的法而不滿足，常常尋求越來越殊勝的道』。像這樣迴向和成就，就叫做勤行具足成就。這種勤行有四種：一、信（sraddha，信心）；二、欲（chanda，愿欲）；三、精進（virya，努力）；四、方便（upaya，方法）。最初的十句揭示了這些。
【English Translation】 English version: Sarvajna-bhumi (the ground of omniscience). What is sought within it? The ground of omniscience is sought. With what is it observed and sought? It is observed and sought by contemplating the ten powers (bala) of the Buddhas, the four fearlessnesses (vaisaradya), and the eighteen unshared qualities (avenika-dharma). How is it sought? It is sought through the unattached dharma of the paramitas (perfections). These three kinds of seeking are the family (kula), because seeking without obstruction relies on this family. How is it sought? It is sought through the unattached dharma of the paramitas. This unobstructed seeking is a distinct and special seeking. Among them, Dana-paramita (the perfection of giving) has two kinds of defilements (mala): first, deceit (maya), feigning convenience when seeing a beggar, without a sincere intention to give; second, not following through on previous words, promising but not giving. The antidote to these defilements is as stated in the sutra: 'Being free from all deceit, acting as spoken'. Sila-paramita (the perfection of morality) has one kind of defilement, which is not guarding truthful speech, violating what was originally undertaken, and concealing the transgression. The antidote to this defilement is as stated in the sutra: 'Always guarding truthful speech'. Ksanti-paramita (the perfection of patience) has one kind of defilement that stains the Tathagata-kula (the family of the Tathagata, referring to the Buddha's teachings). How does a Bodhisattva stain the Tathagata-kula? By disturbing the activities of others. Benefiting the activities of others is the Tathagata-kula; therefore, a Bodhisattva born into this family disturbing the activities of others is not a good deed. The antidote to this defilement is as stated in the sutra: 'Not staining the family of all Buddhas'. Virya-paramita (the perfection of effort) has one kind of defilement: the Bodhisattva-sila (the precepts of a Bodhisattva) requires countless eons to uphold, is long and difficult to practice, giving rise to a mind of regression. The antidote to this defilement is as stated in the sutra: 'Not abandoning the Bodhisattva precepts'. Dhyana-paramita (the perfection of meditation) has two kinds of defilements: first, a distracted mind; second, the inability to subdue recollection and discrimination (vikalpa). The antidote to these defilements is as stated in the sutra: 'Being unmoving like the great mountain king, generating the Sarvajna-citta (mind of omniscience)'. Prajna-paramita (the perfection of wisdom) has three kinds of defilements: first, lacking skillful means (upaya-kausalya), the worldly and Nirvana (liberation) cannot be manifested simultaneously; second, not cultivating the path of transcending the world; third, having a weak desire and aspiration for the supreme attainment. The antidotes to these defilements are in this order, as stated in the sutra: 'Not abandoning all worldly affairs, accomplishing the path of transcending the world, accumulating the factors aiding Bodhi (enlightenment) without satisfaction, constantly seeking increasingly supreme paths'. Such dedication and accomplishment is called the complete accomplishment of diligent practice. This diligent practice has four aspects: first, faith (sraddha); second, desire (chanda); third, effort (virya); fourth, means (upaya). The initial ten phrases reveal these.
現信增上成就，是信增上即攝受欲。第二十句，日夜修集善根無厭，示現精進。第三十句，求一切智地，示現方便故。是名此地說中安住。何以故？如經「諸佛子！菩薩摩訶薩成就如是凈治地法，名為安住菩薩歡喜地」故。如是說分訖。
十地經論歡喜地捲之二 大正藏第 26 冊 No. 1522 十地經論
十地經論初歡喜地捲之三
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：已顯說分，次說挍量勝分。云何挍量勝？菩薩住此地中，勝聲聞、辟支佛故。挍量勝有三種：一、愿勝；二、修行勝；三、果利益勝。何者愿勝？所謂十大愿。
經曰：菩薩如是安住菩薩歡喜地，發諸大愿，起如是大方便，如是大行成就。所謂無餘一切諸佛一切供養一切恭敬故，一切種具足，上深信清凈，廣大如法界，究竟如虛空，盡未來際，盡一切劫數一切佛成道數，大供養恭敬無有休息。
論曰：是初大愿，無餘者有三種：一者一切佛無餘；二者一切供養無餘；三者一切恭敬無餘。一切佛者有三種佛：一、應身佛；二、報身佛；三、法身佛。一切供養者，有三種供養：一者利養供養，謂衣服臥具等；二者恭敬供養，謂香花幡蓋等；三者行供養，謂修行信戒行等。一切恭敬者，有
【現代漢語翻譯】 現代漢語譯本 現在，由於信心的增長而成就，這是信心的增長，也就是攝取慾望。第二十句，日夜修集善根而不知厭倦，這顯示了精進。第三十句，爲了尋求一切智地，這顯示了方便。這被稱為在此地（歡喜地）中安住。為什麼這樣說呢？正如經文所說：『諸佛子！菩薩摩訶薩成就如此凈治地法，名為安住菩薩歡喜地。』以上是關於『說分』的解釋。
《十地經論·歡喜地捲》之二 大正藏第26冊 No. 1522 《十地經論》
《十地經論·初歡喜地捲》之三
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：已經解釋了『說分』，接下來解釋『校量勝分』。什麼是『校量勝』呢？菩薩住在此地（歡喜地）中，勝過聲聞、辟支佛。『校量勝』有三種：一、愿勝；二、修行勝；三、果利益勝。什麼是『愿勝』呢？就是所謂的十大愿。
經曰：菩薩如此安住在菩薩歡喜地，發起諸大愿，生起如此大的方便，如此大的行成就。所謂爲了無餘的一切諸佛、一切供養、一切恭敬，一切種具足，上深信清凈，廣大如法界，究竟如虛空，盡未來際，盡一切劫數一切佛成道數，大供養恭敬沒有休息。
論曰：這是最初的大愿，『無餘』有三種含義：一者一切佛無餘；二者一切供養無餘；三者一切恭敬無餘。『一切佛』有三種佛：一、應身佛（Nirmanakaya Buddha，化身佛）；二、報身佛（Sambhogakaya Buddha，報身佛）；三、法身佛（Dharmakaya Buddha，法身佛）。『一切供養』有三種供養：一者利養供養，比如衣服臥具等；二者恭敬供養，比如香花幡蓋等；三者行供養，比如修行信戒行等。『一切恭敬』有
【English Translation】 English version Now, the accomplishment through the increase of faith is that the increase of faith itself embraces desire. The twentieth phrase, 'day and night cultivating roots of goodness without weariness,' demonstrates diligence. The thirtieth phrase, 'seeking the ground of all-knowing wisdom,' demonstrates skillful means. This is called abiding in this ground (Joyful Ground). Why is this so? As the sutra says, 'O sons of the Buddhas! Bodhisattvas Mahasattvas who accomplish such pure and purified ground-dharmas are called abiding in the Joyful Ground of Bodhisattvas.' This concludes the explanation of the 'exposition section'.
《Dasabhumika-sutra-sastra, Joyful Ground》 Volume 2 Taisho Tripitaka Volume 26 No. 1522 Dasabhumika-sutra-sastra
《Dasabhumika-sutra-sastra, First Joyful Ground》 Volume 3
Composed by Bodhisattva Vasubandhu (Tianqin Pusa)
Translated by Bodhiruci, Tripitaka Master from Northern India of the Later Wei Dynasty
Treatise: Having explained the 'exposition section,' next is the explanation of the 'comparative excellence section.' What is 'comparative excellence'? Bodhisattvas abiding in this ground (Joyful Ground) are superior to Sravakas (Sound-Hearers) and Pratyekabuddhas (Solitary Buddhas). 'Comparative excellence' has three aspects: first, excellence in vows; second, excellence in practice; third, excellence in the benefit of the fruit. What is 'excellence in vows'? It is the so-called Ten Great Vows.
Sutra: Bodhisattvas thus abiding in the Joyful Ground of Bodhisattvas, generate all great vows, and arise such great skillful means, such great practice accomplishment. That is, for the sake of all Buddhas without remainder, all offerings, all reverence, all kinds of completeness, supreme deep faith and purity, vast as the Dharma-realm, ultimately like space, exhausting the future, exhausting all kalpas, the number of all Buddhas' attainment of enlightenment, great offerings and reverence without ceasing.
Treatise: This is the initial great vow. 'Without remainder' has three meanings: first, all Buddhas without remainder; second, all offerings without remainder; third, all reverence without remainder. 'All Buddhas' refers to three kinds of Buddhas: first, Nirmanakaya Buddha (應身佛, Transformation Body Buddha); second, Sambhogakaya Buddha (報身佛, Reward Body Buddha); third, Dharmakaya Buddha (法身佛, Dharma Body Buddha). 'All offerings' refers to three kinds of offerings: first, material offerings, such as clothing and bedding; second, reverential offerings, such as incense, flowers, banners, and canopies; third, practice offerings, such as cultivating faith, precepts, and conduct. 'All reverence' refers to
三種恭敬：一、給侍恭敬；二、迎送恭敬；三、修行恭敬。是故作愿供養恭敬，如經「所謂無餘一切諸佛一切供養一切恭敬」故。一切種具足者，無量種種，復有勝事等供養故。上深信清凈者，增上敬重故，愿迴向菩提決定信故。廣大如法界者，一切余善根中勝故。究竟如虛空者，無常愛果無量因故。盡未來際者，此因得涅槃常果故。一切劫數一切佛成道數，大供養恭敬無有休息故。此初願中有六種大，名為大愿：一者福田大，如經「所謂無餘一切諸佛一切供養一切恭敬」故。二者供事大，如經「一切種具足」故。三者心大，如經「上深信清凈」故。四者攝功德大，如經「廣大如法界」故。五者因大，如經「究竟如虛空」故。六者時大，如經「盡未來際」故。
經曰：又發大愿，所謂一切諸佛所說法輪皆悉受持故，攝受一切佛菩提故，一切諸佛所教化法皆悉守護故，廣大如法界，究竟如虛空，盡未來際盡一切劫數一切佛成道數，攝護正法無有休息。
論曰：第二大愿有三種法：一切諸佛所說法輪皆悉受持者，謂教法修多羅等，書寫供養讀誦受持為他演說故。攝受一切佛菩提者，所謂證法，證三種佛菩提法，攝受此證法教化轉授故。一切諸佛所教化法皆悉守護者，謂修行法，于修行時有諸障難攝護救濟故。
【現代漢語翻譯】 現代漢語譯本 三種恭敬：一、給侍恭敬；二、迎送恭敬；三、修行恭敬。因此，要發願供養恭敬，如經文所說：『所謂無餘一切諸佛一切供養一切恭敬』。一切種具足，是指無量種種，還有殊勝的事等等供養。上深信清凈，是因為增上敬重，愿迴向菩提，有決定的信心。廣大如法界，是因為在一切其餘善根中最為殊勝。究竟如虛空，是因為無常的愛果有無量的因。盡未來際，是因為此因能得到涅槃常果。一切劫數一切佛成道數，大供養恭敬沒有休息的時候。 這第一個愿中有六種大，稱為大愿：一者福田大，如經文所說：『所謂無餘一切諸佛一切供養一切恭敬』。二者供事大，如經文所說：『一切種具足』。三者心大，如經文所說：『上深信清凈』。四者攝功德大，如經文所說：『廣大如法界』。五者因大，如經文所說：『究竟如虛空』。六者時大，如經文所說：『盡未來際』。 經文說：又發大愿，所謂一切諸佛所說法輪皆悉受持，攝受一切佛菩提，一切諸佛所教化法皆悉守護，廣大如法界，究竟如虛空，盡未來際盡一切劫數一切佛成道數，攝護正法無有休息。 論中說：第二大愿有三種法：一切諸佛所說法輪皆悉受持，是指教法修多羅（sutra，經）等，書寫供養讀誦受持，為他人演說。攝受一切佛菩提，是指證法，證三種佛菩提法，攝受此證法教化轉授。一切諸佛所教化法皆悉守護，是指修行法，在修行時有各種障難，攝護救濟。
【English Translation】 English version Three kinds of reverence: first, serving reverence; second, welcoming and sending reverence; third, practice reverence. Therefore, one should make a vow to offer reverence, as the scripture says, 'So-called without remainder, all Buddhas, all offerings, all reverence.' 'Complete in all kinds' means countless varieties, and also superior matters and so on as offerings. 'Supreme deep faith and purity' is because of increasing respect and reverence, vowing to dedicate towards Bodhi (enlightenment), having definite faith. 'Vast as the Dharma realm' is because it is the most superior among all other good roots. 'Ultimately like space' is because impermanent love fruits have countless causes. 'Exhausting the future' is because this cause can obtain the constant fruit of Nirvana (liberation). In all kalpas (eons), in the number of all Buddhas attaining enlightenment, great offerings and reverence are without rest. This first vow has six great aspects, called great vows: first, the great field of merit, as the scripture says, 'So-called without remainder, all Buddhas, all offerings, all reverence.' Second, the great offering of service, as the scripture says, 'Complete in all kinds.' Third, the great mind, as the scripture says, 'Supreme deep faith and purity.' Fourth, the great gathering of merits, as the scripture says, 'Vast as the Dharma realm.' Fifth, the great cause, as the scripture says, 'Ultimately like space.' Sixth, the great time, as the scripture says, 'Exhausting the future.' The scripture says: 'Also make a great vow, namely, to uphold all the Dharma wheels (teachings) spoken by all Buddhas, to gather and receive all Buddha Bodhi (enlightenment), to protect all the teachings taught by all Buddhas, vast as the Dharma realm, ultimately like space, exhausting the future, exhausting all kalpas (eons), in the number of all Buddhas attaining enlightenment, gathering and protecting the Dharma without rest.' The treatise says: The second great vow has three kinds of Dharma: 'To uphold all the Dharma wheels (teachings) spoken by all Buddhas' refers to the teaching Dharma, Sutras (scriptures) and so on, writing, offering, reading, reciting, upholding, and explaining them for others. 'To gather and receive all Buddha Bodhi (enlightenment)' refers to the Dharma of realization, realizing the three kinds of Buddha Bodhi Dharma, gathering and receiving this Dharma of realization, teaching and transmitting it. 'To protect all the teachings taught by all Buddhas' refers to the practice Dharma, protecting and saving from various obstacles during practice.
複名三種成就：一者于諸佛所說修多羅等阿含次第令法輪不斷成就故；二者證三種正覺得證成就故；三者修行乃至如實修行正覺成就故，是名三種成就。三種佛菩提者，聲聞、辟支佛亦名為佛故。
經曰：又發大愿，所謂一切成佛無餘一切世界住處從兜率天來下，入胎及在胎中，初生時、出家時、成佛道時、請轉法輪時、示入大涅槃，我于爾時盡往供養，攝法為首，一切處一時成一時轉故。廣大如法界，究竟如虛空，盡未來際盡一切劫數一切佛成道數，盡往攝法無有休息。
論曰：第三大愿。一切成佛無餘一切世界住處者，一切應佛無邊遍滿一切世界住處故。隨何等世界諸佛住處，應感相順眾生見故。從兜率天來下乃至示入大涅槃，我于爾時盡往供養，攝法為首者，隨彼眾生供養佛方便，以如來所說攝法方便，集功德智慧助菩提法故。一切處一時成一時轉者，示非前後故。何故示現彼處住不在色、無色處？此難處來不為我故，起于輕心不生恭敬，為遮此等故。何故不住他化自在天等？如來有力能勝處生，舍而不生，爲念眾生故來生兜率。如是生大恭敬心故。何故人中舍上天樂？愍我等故來生人中，生增上敬重心故。何故處胎？示現同生增長力故。何故自成正覺？示非余佛教化，現丈伕力成就，非因他得菩
【現代漢語翻譯】 現代漢語譯本 複名三種成就：第一種是對於諸佛所說的修多羅（Sutra，經）等阿含（Agama，阿含經）次第，使法輪（Dharma wheel，佛法）不斷地運轉，從而成就；第二種是證得三種正覺（Three kinds of perfect enlightenment）而成就；第三種是修行乃至如實地修行正覺而成就，這叫做三種成就。三種佛菩提（Three kinds of Bodhi，三種覺悟）是指聲聞（Śrāvaka，阿羅漢）、辟支佛（Pratyekabuddha，緣覺）也稱為佛的緣故。
經中說：『又發大愿，所謂一切成佛無餘一切世界住處從兜率天（Tuṣita Heaven）來下，入胎及在胎中，初生時、出家時、成佛道時、請轉法輪時、示入大涅槃（Mahāparinirvāṇa），我于爾時盡往供養，攝法為首，一切處一時成一時轉故。廣大如法界（Dharmadhatu，法界），究竟如虛空，盡未來際盡一切劫數一切佛成道數，盡往攝法無有休息。』
論中說：第三大愿。『一切成佛無餘一切世界住處』，是指一切應化佛（Nirmāṇakāya Buddha，應身佛）無邊遍滿一切世界住處。隨順於任何世界諸佛住處，應感相順眾生所見。『從兜率天來下乃至示入大涅槃，我于爾時盡往供養，攝法為首』，是指隨彼眾生供養佛的方便，以如來所說的攝法方便，聚集功德智慧，幫助菩提之法。『一切處一時成一時轉』，是指示現並非有前後次第。為什麼示現在彼處住，而不在色界（Rūpadhātu）或無色界（Arūpadhātu）？因為如果在此難處出現，不是爲了我，就會產生輕視之心，不生恭敬，爲了遮止這些情況。為什麼不住在他化自在天（Paranirmitavasavartin）等？如來有力能勝過這些地方而生，捨棄而不生，是爲了憐念眾生才來生於兜率天。這樣才能生起大恭敬心。為什麼在人中捨棄上天之樂？因為憐憫我們才來生於人中，才能生起增上的敬重心。為什麼處胎？是爲了示現同生增長的力量。為什麼自己成就正覺？是爲了示現並非依靠其他佛教化，而是展現大丈夫的力量成就，不是因為他人而得到菩提。
【English Translation】 English version The three kinds of accomplishments of the compound name: First, it is accomplished by ensuring the continuous turning of the Dharma wheel (Dharma wheel) through the order of Sutras (Sutra) and Agamas (Agama) spoken by all Buddhas; second, it is accomplished by attaining the three kinds of perfect enlightenment (Three kinds of perfect enlightenment); third, it is accomplished by practicing and truly practicing perfect enlightenment. These are called the three kinds of accomplishments. The three kinds of Buddha-Bodhi (Three kinds of Bodhi) refer to Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) also being called Buddhas.
The Sutra says: 'Furthermore, I make a great vow that all Buddhas will descend from Tuṣita Heaven (Tuṣita Heaven) to all abodes in all worlds without exception, entering the womb and being in the womb, at the time of their birth, renunciation, attainment of Buddhahood, request to turn the Dharma wheel, and demonstration of entering Mahāparinirvāṇa (Mahāparinirvāṇa). At all those times, I will go to make offerings, taking the collection of Dharma as the foremost, accomplishing and turning simultaneously in all places. It is as vast as the Dharmadhatu (Dharmadhatu), as ultimate as the void, extending to the endless future, to the number of all Buddhas attaining enlightenment in all kalpas, I will continuously collect the Dharma without rest.'
The Treatise says: The third great vow. 'All Buddhas without exception in all abodes of all worlds' refers to all Nirmāṇakāya Buddhas (Nirmāṇakāya Buddha) boundlessly pervading all abodes of all worlds. According to the abodes of Buddhas in any world, it is in accordance with the perception of sentient beings who are in harmony with the response. 'Descending from Tuṣita Heaven to demonstrating entering Mahāparinirvāṇa, at all those times, I will go to make offerings, taking the collection of Dharma as the foremost' refers to, according to the means by which those sentient beings make offerings to the Buddha, using the means of collecting the Dharma spoken by the Tathagata, gathering merit and wisdom to aid the Dharma of Bodhi. 'Accomplishing and turning simultaneously in all places' refers to showing that there is no sequential order. Why is it shown to reside in that place and not in the Realm of Form (Rūpadhātu) or the Formless Realm (Arūpadhātu)? Because if it were to appear in this difficult place, not for my sake, it would give rise to a sense of contempt and lack of reverence, to prevent these situations. Why not reside in Paranirmitavasavartin (Paranirmitavasavartin) and others? The Tathagata has the power to surpass these places and be born there, but abandons it and is not born there, it is out of compassion for sentient beings that he is born in Tuṣita Heaven. In this way, great reverence can arise. Why abandon the pleasures of the upper heavens in the human realm? Because out of compassion for us, he is born in the human realm, so that increasing reverence can arise. Why dwell in the womb? It is to show the power of co-birth and growth. Why attain perfect enlightenment oneself? It is to show that it is not relying on the teachings of other religions, but to demonstrate the power of a great man to achieve it, not obtaining Bodhi because of others.
提故。何故示入大涅槃？為令懈怠眾生勤心修道故。
經曰：又發大愿，所謂一切菩薩所行廣大無量不雜諸波羅蜜所攝，諸地所凈生諸助道法，總相、別相、同相、異相、成相、壞相，說一切菩薩所行如實地道及諸波羅蜜方便業，教化一切令其受行心得增長故。廣大如法界究竟如虛空，盡未來際盡一切劫數行數增長無有休息。
論曰：第四大願心得增長者，以何等行令心增長？一切菩薩所行教化，一切令其受行，心得增長故。彼菩薩行有四種：一種種；二體；三業；四方便。以此四種教化令其受行。何者是菩薩行？種種世間行有三種：廣者，從初地乃至六地；大者，七地；無量者，從八地乃至十地。不雜者，法無我平等觀，出世間智故，如經「一切菩薩所行廣大無量不雜」故。體者，如經「諸波羅蜜所攝」故。業者，如經「諸地所凈生諸助道法」故。方便者，如經「總相、別相、同相、異相、成相、壞相」故，「說一切菩薩所行如實地道及諸波羅蜜方便業」故。
經曰：又發大愿，所謂無餘一切眾生界，有色無色、有想無想、非無想非想非非想，卵生、胎生、濕生、化生，三界所繫雜入六道，一切生處名色所攝，為教化成就一切眾生界令信入諸佛法故、斷一切世間數道故、令住一切智智處故。廣大
【現代漢語翻譯】 現代漢語譯本：提問：因為什麼緣故示現進入大涅槃（Maha-Nirvana，大解脫）？回答：爲了使懈怠的眾生勤奮地修習佛道。
經文說：『又發起大愿，內容是所有菩薩所修行的廣大無量、不雜染各種波羅蜜（Paramita，到彼岸）所包含的，各個菩薩地（Bhumi，修行階段）所清凈產生的各種助道之法，總相、別相、同相、異相、成相、壞相，宣說一切菩薩所修行的如實地道以及各種波羅蜜的方便法門，教化一切眾生，使他們接受修行，心得增長。』廣大如法界（Dharmadhatu，宇宙本體），究竟如虛空，盡未來際，盡一切劫數，修行增長沒有止息。
論中說：『第四大願心得增長，用什麼樣的修行能使心得增長呢？用一切菩薩所修行的教化，教化一切眾生，使他們接受修行，心得增長。』那些菩薩的修行有四種：第一是種種，第二是體，第三是業，第四是方便。用這四種方法教化眾生，使他們接受修行。什麼是菩薩的修行呢？種種世間修行有三種：廣大的，從初地乃至六地；廣大的，第七地；無量的，從八地乃至十地。不雜染的，是法無我（Dharma-nairatmya，諸法無我）的平等觀，是出世間的智慧，如經文所說『一切菩薩所行廣大無量不雜』。體，如經文所說『諸波羅蜜所攝』。業，如經文所說『諸地所凈生諸助道法』。方便，如經文所說『總相、別相、同相、異相、成相、壞相』，『說一切菩薩所行如實地道及諸波羅蜜方便業』。
經文說：『又發起大愿，內容是無餘的一切眾生界，有色無色、有想無想、非無想非非想，卵生、胎生、濕生、化生，三界（Trailokya，欲界、色界、無色界）所繫，雜入六道（Gati，眾生輪迴的六個去處），一切生處名色（Nama-rupa，精神和物質）所包含的，爲了教化成就一切眾生界，使他們信入諸佛的佛法，斷除一切世間的數道，使他們安住於一切智智（Sarvajnana，一切種智）之處。』廣大
【English Translation】 English version: Question: For what reason did he demonstrate entering Maha-Nirvana (great liberation)? Answer: In order to make lazy sentient beings diligently cultivate the path.
The sutra says: 'Furthermore, he makes a great vow, which is that all the practices of the Bodhisattvas are vast and immeasurable, not mixed with various Paramitas (perfections) that are contained, all the Dharma (teachings) that purify the various Bodhisattva Bhumis (stages of practice) and generate all the auxiliary paths, the general characteristics, specific characteristics, same characteristics, different characteristics, characteristics of formation, characteristics of destruction, proclaiming all the real paths of the Bodhisattvas' practices and the expedient means of the various Paramitas, teaching all sentient beings, so that they accept practice and their minds increase.' Vast as the Dharmadhatu (realm of reality), ultimately like empty space, exhausting the future, exhausting all kalpas (eons), the number of practices increases without ceasing.
The treatise says: 'The fourth great vow is that the mind increases. What kind of practice can make the mind increase? It is the teaching of all the practices of the Bodhisattvas, teaching all sentient beings, so that they accept practice and their minds increase.' Those Bodhisattva practices are of four kinds: first, various; second, substance; third, karma; fourth, expedient means. Using these four methods to teach sentient beings, so that they accept practice. What is the practice of the Bodhisattva? The various worldly practices are of three kinds: vast, from the first Bhumi to the sixth Bhumi; great, the seventh Bhumi; immeasurable, from the eighth Bhumi to the tenth Bhumi. Not mixed, is the equal view of Dharma-nairatmya (non-self of phenomena), is the wisdom beyond the world, as the sutra says, 'All the practices of the Bodhisattvas are vast and immeasurable, not mixed.' Substance, as the sutra says, 'Contained by the various Paramitas.' Karma, as the sutra says, 'All the Dharma that purify the various Bhumis and generate all the auxiliary paths.' Expedient means, as the sutra says, 'General characteristics, specific characteristics, same characteristics, different characteristics, characteristics of formation, characteristics of destruction,' 'Proclaiming all the real paths of the Bodhisattvas' practices and the expedient means of the various Paramitas.'
The sutra says: 'Furthermore, he makes a great vow, which is that all the realms of sentient beings without remainder, with form, without form, with thought, without thought, neither without thought nor not without thought, born from eggs, born from wombs, born from moisture, born from transformation, bound by the Trailokya (three realms), mixed into the six Gati (destinations of rebirth), all places of birth contained by Nama-rupa (name and form), in order to teach and accomplish all the realms of sentient beings, so that they believe and enter the Buddhadharma (Buddha's teachings) of all the Buddhas, cut off all the worldly paths, so that they dwell in the place of Sarvajnana (all-knowing wisdom).' Vast
如法界究竟如虛空，盡未來際盡一切劫數一切眾生界數，教化一切眾生無有休息。
論曰：第五大愿教化眾生故。何者是眾生？為何義故化一切眾生有六種差別：一、粗細差別；二、生依止差別；三、不凈凈處差別；四、苦樂差別；五、自業差別；六、自體差別。何者粗細差別？粗者有色，細者無色。色中粗者有想，細者無想。無色中粗者非無想，細者非想非非想。是名粗細差別。如經「有色無色、有想無想、非無想非想非非想」故。生依止差別者，如經「卵生、胎生、濕生、化生」故。化生者云何依止？依止業生故。不凈凈處差別者，如經「三界所繫」故。苦樂差別者，種種身故，如經「雜入六道」故。自業差別者，如經「一切生處」故。自體差別者，如經「名色所攝」故。是名眾生。為何義化者，為三義故：一者為信入諸佛所說法中，如經「為教化成就一切眾生界，令信入諸佛法」故。二者已入佛法中，令入二乘菩提故，如「經斷一切世間數道」故。三者已入二乘菩提，令入無上菩提故，如經「令住一切智智處」故。
經曰：又發大愿，所謂無餘一切世界廣大無量粗細亂住、倒住正住，如帝網差別，十方世界無量差別入皆現前知故。廣大如法界究竟如虛空，盡未來際盡一切劫數一切世界數，信入無有
【現代漢語翻譯】 現代漢語譯本：如法界（Dharmadhatu，一切法的總稱）究竟如同虛空一般，窮盡未來際，窮盡一切劫數，窮盡一切眾生界（Sattvadhatu，眾生的總稱）的數量，教化一切眾生沒有停歇。
論曰：第五大愿是教化眾生。什麼是眾生？爲了什麼緣故教化一切眾生？眾生有六種差別：一、粗細差別；二、生依止差別；三、不凈凈處差別；四、苦樂差別；五、自業差別；六、自體差別。什麼是粗細差別？粗的是有色（Rupa，物質），細的是無色（Arupa，非物質）。有色中粗的是有想（Samjna，有知覺），細的是無想（Asamjni，無知覺）。無色中粗的是非無想，細的是非想非非想（Naivasamjnanasamjna，既非有想也非無想）。這叫做粗細差別。如經文所說：『有色無色、有想無想、非無想非想非非想』。
生依止差別是指，如經文所說：『卵生、胎生、濕生、化生』。化生者依靠什麼而生？依靠業力而生。
不凈凈處差別是指，如經文所說：『被三界（Trailokya，欲界、色界、無色界）所繫縛』。
苦樂差別是指，種種不同的身軀，如經文所說：『雜入六道（Gati，地獄、餓鬼、畜生、阿修羅、人、天）』。
自業差別是指，如經文所說：『一切生處』。
自體差別是指，如經文所說：『被名色（Namarupa，精神和物質）所攝』。這叫做眾生。爲了什麼緣故教化眾生？爲了三種緣故：一是爲了讓眾生信入諸佛所說的法中，如經文所說：『爲了教化成就一切眾生界，令其信入諸佛法』。
二是已經進入佛法中的眾生，令其進入二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）菩提（Bodhi，覺悟），如經文所說：『斷一切世間數道』。
三是已經進入二乘菩提的眾生，令其進入無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），如經文所說：『令其安住於一切智智處』。
經曰：又發大愿，所謂無餘一切世界廣大無量粗細亂住、倒住正住，如帝網（Indra's net，因陀羅網）差別，十方世界無量差別入皆現前知故。廣大如法界究竟如虛空，盡未來際盡一切劫數一切世界數，信入無有
【English Translation】 English version: As the Dharmadhatu (the totality of all dharmas) is ultimately like empty space, exhausting the future, exhausting all kalpas, exhausting the number of all realms of sentient beings (Sattvadhatu, the totality of sentient beings), teaching all sentient beings without rest.
The treatise says: The fifth great vow is to teach sentient beings. What are sentient beings? For what reason are all sentient beings taught? There are six kinds of differences among sentient beings: first, differences in coarseness and subtlety; second, differences in the basis of birth; third, differences in impure and pure places; fourth, differences in suffering and happiness; fifth, differences in self-karma; sixth, differences in self-nature. What are the differences in coarseness and subtlety? The coarse is form (Rupa, matter), the subtle is formless (Arupa, non-matter). Among forms, the coarse is with perception (Samjna, with consciousness), the subtle is without perception (Asamjni, without consciousness). Among the formless, the coarse is neither without perception, the subtle is neither perception nor non-perception (Naivasamjnanasamjna, neither with nor without perception). This is called the difference in coarseness and subtlety. As the sutra says: 'With form, without form, with perception, without perception, neither without perception nor neither perception nor non-perception'.
The difference in the basis of birth refers to, as the sutra says: 'Born from eggs, born from wombs, born from moisture, born from transformation'. What do those born from transformation rely on? They rely on karma to be born.
The difference between impure and pure places refers to, as the sutra says: 'Bound by the three realms (Trailokya, the desire realm, the form realm, and the formless realm)'.
The difference between suffering and happiness refers to various bodies, as the sutra says: 'Mixed into the six paths (Gati, hell, hungry ghosts, animals, asuras, humans, and devas)'.
The difference in self-karma refers to, as the sutra says: 'All places of birth'.
The difference in self-nature refers to, as the sutra says: 'Encompassed by name and form (Namarupa, mind and matter)'. This is called sentient beings. For what reason are sentient beings taught? For three reasons: first, to enable sentient beings to believe and enter into the Dharma spoken by all Buddhas, as the sutra says: 'In order to teach and accomplish all realms of sentient beings, to enable them to believe and enter into the Buddhadharma'.
Second, for sentient beings who have already entered the Buddhadharma, to enable them to enter the Bodhi (Bodhi, enlightenment) of the Two Vehicles (Sravakayana and Pratyekabuddhayana, the Hearer Vehicle and the Solitary Buddha Vehicle), as the sutra says: 'Cut off all worldly numerical paths'.
Third, for sentient beings who have already entered the Bodhi of the Two Vehicles, to enable them to enter Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), as the sutra says: 'To enable them to abide in the place of all-knowing wisdom'.
The sutra says: Furthermore, make a great vow, namely, without remainder, all worlds are vast and immeasurable, coarse and subtle, chaotic, inverted, and upright, like the differences in Indra's net (Indra's net, the net of Indra), all the immeasurable differences of the ten directions are known in the present. Vast as the Dharmadhatu, ultimately like empty space, exhausting the future, exhausting all kalpas, exhausting the number of all worlds, believing and entering without
休息。
論曰：第六大愿，無餘一切世界者有三種相，隨入如是世界，智皆現前知：一者一切相；二者真實義相；三者無量相。一切相者，如經「廣大無量乃至正住」故。廣大無量者，一千世界二千世界三千世界故。細者，隨何等世界意識身故。粗者，隨何等世界意色身故。亂住者，非次第住故。倒住者，不造舍宅住故。正住者，造舍宅住故。是名一切相。如帝網差別者，真實義相故，如業幻作故。無量相者，十方世界無量差別入故，無量相故。真實義相者，唯智慧知。余相者，可現見故。
經曰：又發大愿，所謂一切佛土一佛土、一佛土一切佛土，一切國土平等清凈，一切佛土神通莊嚴光相具足，離一切煩惱成就清凈道，有無量智慧眾生悉滿其中，入佛上妙平等境界故，隨諸眾生心之所樂而為示現故。廣大如法界究竟如虛空，盡未來際盡一切劫數佛國土數，清凈一切佛土無有休息。
論曰：第七大愿凈佛國土相有七種：一者同體凈，如經「一切佛土一佛土、一佛土一切佛土」故。二者自在凈，如經「一切國土平等清凈」故。三者莊嚴凈，如經「一切佛土神通莊嚴光相具足」故，光明莊嚴眾寶等莊嚴故。四者受用凈，如經「離一切煩惱成就清凈道」故。五者住處眾生凈，如經「有無量智慧眾生悉滿
【現代漢語翻譯】 現代漢語譯本 休息。
論曰：第六大愿，『無餘一切世界』者有三種相，隨入如是世界，智慧皆現前知：一者一切相；二者真實義相；三者無量相。一切相者，如經所說『廣大無量乃至正住』。廣大無量者，指一千世界、二千世界、三千世界。細者，隨何等世界意識身故。粗者，隨何等世界意色身故。亂住者，非次第住故。倒住者，不造舍宅住故。正住者，造舍宅住故。是名一切相。如帝網差別者，是真實義相，如業幻作故。無量相者，十方世界無量差別入故，是無量相。真實義相者，唯有智慧才能知曉。其餘相，是可以現見的。
經曰：又發大愿，所謂一切佛土一佛土（一切佛的國土就是一個佛的國土）、一佛土一切佛土（一個佛的國土就是一切佛的國土），一切國土平等清凈，一切佛土神通莊嚴光相具足，遠離一切煩惱成就清凈道，有無量智慧眾生悉滿其中，入佛上妙平等境界故，隨諸眾生心之所樂而為示現故。廣大如法界究竟如虛空，盡未來際盡一切劫數佛國土數，清凈一切佛土無有休息。
論曰：第七大愿，凈佛國土相有七種：一者同體凈，如經所說『一切佛土一佛土、一佛土一切佛土』。二者自在凈，如經所說『一切國土平等清凈』。三者莊嚴凈，如經所說『一切佛土神通莊嚴光相具足』，光明莊嚴眾寶等莊嚴。四者受用凈，如經所說『離一切煩惱成就清凈道』。五者住處眾生凈，如經所說『有無量智慧眾生悉滿其中』
【English Translation】 English version Rest.
Treatise: The sixth great vow, 'without remainder all worlds,' has three aspects. Upon entering such worlds, wisdom immediately arises and knows: first, the aspect of all; second, the aspect of true meaning; third, the aspect of immeasurable. The aspect of all is as the sutra says, 'vast and immeasurable, even to right dwelling.' Vast and immeasurable refers to one thousand worlds, two thousand worlds, three thousand worlds. 'Subtle' refers to the consciousness body of whatever world. 'Gross' refers to the mind-form body of whatever world. 'Disorderly dwelling' refers to dwelling without order. 'Inverted dwelling' refers to dwelling without building houses. 'Right dwelling' refers to dwelling by building houses. This is called the aspect of all. The differences like Indra's net are the aspect of true meaning, like illusions created by karma. The immeasurable aspect is the immeasurable difference of entering the ten directions of worlds, hence the immeasurable aspect. The aspect of true meaning can only be known by wisdom. The remaining aspects can be seen.
Sutra: Furthermore, making a great vow, namely, all Buddha lands are one Buddha land, one Buddha land is all Buddha lands; all lands are equally pure; all Buddha lands are complete with supernatural adornments and radiant appearances; free from all afflictions, accomplishing the pure path; filled with countless wise beings, entering the Buddha's supreme and equal realm; manifesting according to the desires of all beings. Vast as the Dharma realm, ultimately like empty space, exhausting the future, exhausting all kalpas, the number of Buddha lands, purifying all Buddha lands without rest.
Treatise: The seventh great vow, the aspect of pure Buddha lands, has seven aspects: first, purity of the same substance, as the sutra says, 'all Buddha lands are one Buddha land, one Buddha land is all Buddha lands.' Second, purity of freedom, as the sutra says, 'all lands are equally pure.' Third, purity of adornment, as the sutra says, 'all Buddha lands are complete with supernatural adornments and radiant appearances,' adorned with light and adorned with various treasures. Fourth, purity of enjoyment, as the sutra says, 'free from all afflictions, accomplishing the pure path.' Fifth, purity of beings in the dwelling place, as the sutra says, 'filled with countless wise beings.'
其中」故。六者因凈，如經「入佛上妙平等境界」故。七者果凈，如經「隨諸眾生心之所樂而為示現」故，顯智神力等故。
經曰：又發大愿，所謂一切菩薩同心同行故，共集善根無怨嫉故，一切菩薩平等一觀故，常親近諸佛菩薩不捨離故，隨意能現佛身故，自於心中悉能解知諸佛神力智力故，得不退隨意神通故，悉能遊行一切世界故，一切佛會皆現身相故，一切生處普生其中故，成就不可思議大乘故，具足行菩薩行故。廣大如法界究竟如虛空，盡未來際盡一切劫數一切行數，入大乘道無有休息。
論曰：第八大愿不念余乘故，如經「一切菩薩同心同行」故。菩薩行有十種：一者共集善根無怨嫉故；二者一切菩薩平等一觀故；三者常親近諸佛菩薩不捨離故；四者隨意能現佛身故；五者自於心中悉能解知諸佛神力智力故；六者得不退隨意神通故；七者悉能遊行一切世界故；八者一切佛會皆現身相故；九者一切生處普生其中故；十者成就不可思議大乘故，具足行菩薩行故。于中初句顯功德行故，第二住寂靜等觀故，第三聚集解說論佛法故，第四隨心示現成佛故，第五自發勝心念如來法身故，第六得常不退神通故。餘四者以通業得名：一、往余世界；二、自余異身示現；三、同生往故；四、入不可思議大乘故。
【現代漢語翻譯】 現代漢語譯本： 因此，第六是因凈，如經文所說『進入佛陀至高無上的平等境界』的緣故。 第七是果凈，如經文所說『隨順一切眾生的心之所樂而為之示現』的緣故，彰顯智慧神通之力等等的緣故。
經文說：『又發廣大誓願，就是說一切菩薩同心同德共同修行，共同積聚善根沒有怨恨嫉妒，一切菩薩平等一視同仁，常常親近諸佛菩薩不捨離，隨意能夠顯現佛身，自己在心中完全能夠了解諸佛的神力智力，獲得不退轉的隨心所欲的神通，完全能夠**一切世界，一切佛的集會都顯現身相，一切眾生之處普遍出生在其中，成就不可思議的大乘，具足修行菩薩的行持。廣大如法界一樣，究竟如虛空一樣，窮盡未來世，窮盡一切劫數一切行數，進入大乘道沒有休息。』
論中說：第八大愿是不思念其他乘的緣故，如經文所說『一切菩薩同心同行』的緣故。菩薩的修行有十種：一是共同積聚善根沒有怨恨嫉妒的緣故；二是一切菩薩平等一視同仁的緣故；三是常常親近諸佛菩薩不捨離的緣故；四是隨意能夠顯現佛身的緣故；五是自己在心中完全能夠了解諸佛的神力智力的緣故；六是獲得不退轉的隨心所欲的神通的緣故；七是完全能夠**一切世界的緣故；八是一切佛的集會都顯現身相的緣故；九是一切眾生之處普遍出生在其中的緣故；十是成就不可思議的大乘，具足修行菩薩的行持的緣故。其中第一句彰顯功德行持的緣故，第二句安住于寂靜等等的觀想的緣故，第三句聚集解說論述佛法的緣故，第四句隨心所欲示現成佛的緣故，第五句自己發起殊勝的心念如來法身的緣故，第六句獲得常不退轉的神通的緣故。其餘四種以神通的行業而得名：一是前往其他世界；二是自己以其他不同的身份示現；三是共同出生前往的緣故；四是進入不可思議的大乘的緣故。
【English Translation】 English version: Therefore, the sixth is purity of cause, as the sutra says, 'Entering the Buddha's supreme and equal realm'. The seventh is purity of result, as the sutra says, 'Manifesting according to the desires of all sentient beings', thus revealing the power of wisdom and spiritual abilities.
The sutra says: 'Furthermore, they make great vows, that is, all Bodhisattvas are of one mind and practice together, they accumulate good roots together without resentment or jealousy, all Bodhisattvas regard all beings with equality, they constantly draw near to all Buddhas and Bodhisattvas without abandoning them, they can manifest Buddha bodies at will, they can fully understand the divine power and wisdom of all Buddhas in their hearts, they attain unobstructed and unregressing spiritual powers, they can fully ** all worlds, they manifest their forms in all Buddha assemblies, they are universally born in all places of birth, they accomplish inconceivable Mahayana, and they fully practice the conduct of Bodhisattvas. It is as vast as the Dharma realm, as ultimate as empty space, exhausting the future, exhausting all kalpas and all practices, entering the Great Vehicle path without rest.'
The treatise says: The eighth great vow is not to think of other vehicles, as the sutra says, 'All Bodhisattvas are of one mind and practice together.' There are ten kinds of Bodhisattva practice: first, accumulating good roots together without resentment or jealousy; second, all Bodhisattvas regarding all beings with equality; third, constantly drawing near to all Buddhas and Bodhisattvas without abandoning them; fourth, being able to manifest Buddha bodies at will; fifth, fully understanding the divine power and wisdom of all Buddhas in their hearts; sixth, attaining unobstructed and unregressing spiritual powers; seventh, being able to fully ** all worlds; eighth, manifesting their forms in all Buddha assemblies; ninth, being universally born in all places of birth; tenth, accomplishing inconceivable Mahayana and fully practicing the conduct of Bodhisattvas. Among these, the first sentence reveals the practice of merit; the second dwells in stillness and equal contemplation; the third gathers to explain and discuss the Buddha's teachings; the fourth manifests Buddhahood at will; the fifth generates a supreme mind and contemplates the Dharma body of the Tathagata; the sixth attains constant and unregressing spiritual powers. The remaining four are named by the karma of spiritual powers: first, going to other worlds; second, manifesting oneself in different forms; third, being born together and going forth; fourth, entering the inconceivable Great Vehicle.
經曰：又發大愿，所謂乘不退輪行菩薩行故，身口意業所作不空，眾生見者即必定佛法故，聞我音聲即得真實智慧故，心喜恭敬即斷煩惱故，得如藥樹王身故，得如如意寶身故，行大菩薩行故。廣大如法界究竟如虛空，盡未來際盡一切劫數一切行數，所作利益不空無有休息。
論曰：第九大愿顯不空行菩薩行，復行菩薩行，顯乘不退輪行菩薩行故。于中不空有二種：一、作業必定不空，身口意業所作不空故。如是次第三句說應知，眾生見者即必定佛法故者，明身業不空；聞我音聲即得真實智慧者，明口業不空；心喜恭敬即斷煩惱者，明意業不空。二、作利益不空，一切眾生有二種苦：一、種種諸苦；二、貧窮苦。對治是二，如經「得如藥樹王身」故，得如如意寶身故。
經曰：又發大愿，所謂於一切世界處成阿耨多羅三藐三菩提故，於一凡夫道不離一切凡夫道處，示身初生、坐道場成佛道、轉法輪度眾生、示大涅槃，現諸佛境界大神通智力，隨一切眾生界所應度者于唸唸中示得佛道度諸眾生滅苦惱故，以一三菩提遍知一切法如涅槃性故，以一音說令一切眾生心皆歡喜故，示大涅槃而不斷菩薩所行故，示大智慧地發起一切法故，法智通、如意神通、幻通遍一切世界故。廣大如法界究竟如虛空，盡未
【現代漢語翻譯】 現代漢語譯本 經文說：『又發廣大誓願，也就是憑藉不退轉的法輪來行菩薩道，因此，身、口、意三業所做的一切都不會落空。眾生見到我的身形，就必定能種下成佛的因緣；聽到我的聲音，就能獲得真實的智慧；心中歡喜恭敬，就能斷除煩惱。』這是因為證得了如同藥樹王一般的身軀，證得了如同如意寶一般的身軀，才能行廣大菩薩行。這種廣大如同法界一樣無邊無際，究竟如同虛空一樣沒有止境，直到未來無盡的時間，經歷一切劫數，一切修行，所作的利益都不會落空，沒有停歇。
論中解釋說：第九大愿彰顯了不空行的菩薩行，再次強調行菩薩行，是爲了彰顯憑藉不退轉的法輪來行菩薩行。其中，『不空』有兩種含義：第一，所作的業必定不會落空，因為身、口、意三業所做的一切都不會落空。應當瞭解，經文中接下來的三句話分別說明了這一點：『眾生見到我的身形，就必定能種下成佛的因緣』，說明身業不空；『聽到我的聲音，就能獲得真實的智慧』，說明口業不空；『心中歡喜恭敬，就能斷除煩惱』，說明意業不空。第二，所作的利益不會落空，一切眾生有兩種痛苦：第一，種種的苦難；第二，貧窮的痛苦。爲了對治這兩種痛苦，如經文所說，『證得了如同藥樹王一般的身軀』，『證得了如同如意寶一般的身軀』。
經文說：『又發廣大誓願，也就是爲了在一切世界成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），在凡夫的境界中，不離開一切凡夫的境界，示現初生、在菩提樹下成佛、轉法輪度化眾生、示現大涅槃，展現諸佛的境界、大神通智力，隨著一切眾生界所應當被度化的對象，在每一個念頭中示現證得佛道，度化一切眾生脫離苦惱，以一個三菩提（sambodhi，正覺）遍知一切法如同涅槃的本性，以一個聲音說法，讓一切眾生的心都歡喜，示現大涅槃而不中斷菩薩所行，示現大智慧地發起一切法，法智通、如意神通、幻通遍佈一切世界。』這種廣大如同法界一樣無邊無際，究竟如同虛空一樣沒有止境，直到未來……
【English Translation】 English version The Sutra says: 'Furthermore, I make a great vow, that is, because I practice the Bodhisattva path by riding the non-retreating wheel, therefore, whatever is done by my body, speech, and mind will not be in vain. Those who see me will surely plant the seeds of Buddhahood; those who hear my voice will gain true wisdom; those who rejoice and are respectful in their hearts will cut off afflictions.' This is because one attains a body like the King of Medicine Trees, attains a body like the wish-fulfilling jewel, and thus can practice the great Bodhisattva path. This vastness is as boundless as the Dharma Realm, and as ultimate as the emptiness of space, extending to the endless future, through all kalpas, all practices, the benefits conferred will not be in vain, without ceasing.
The Treatise explains: The ninth great vow manifests the non-empty practice of the Bodhisattva path. The repeated emphasis on practicing the Bodhisattva path highlights the importance of riding the non-retreating wheel to practice the Bodhisattva path. Among these, 'non-empty' has two meanings: First, the actions performed will surely not be in vain, because whatever is done by body, speech, and mind will not be in vain. It should be understood that the following three sentences in the Sutra explain this point respectively: 'Those who see me will surely plant the seeds of Buddhahood' indicates that the body karma is not in vain; 'Those who hear my voice will gain true wisdom' indicates that the speech karma is not in vain; 'Those who rejoice and are respectful in their hearts will cut off afflictions' indicates that the mind karma is not in vain. Second, the benefits conferred will not be in vain. All sentient beings have two kinds of suffering: First, various kinds of suffering; Second, the suffering of poverty. To counteract these two sufferings, as the Sutra says, 'One attains a body like the King of Medicine Trees,' 'One attains a body like the wish-fulfilling jewel.'
The Sutra says: 'Furthermore, I make a great vow, that is, in all worlds to attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), in the realm of ordinary beings, without leaving the realm of all ordinary beings, to show the initial birth, to sit at the Bodhi tree and attain Buddhahood, to turn the Dharma wheel and liberate sentient beings, to show the great Nirvana, to manifest the realms of all Buddhas, great supernatural powers and wisdom, according to the sentient beings in all realms who should be liberated, in every thought to show the attainment of Buddhahood, to liberate all sentient beings from suffering, with one Sambodhi (sambodhi, enlightenment) to know all dharmas as the nature of Nirvana, with one voice to speak Dharma, to make the hearts of all sentient beings rejoice, to show the great Nirvana without ceasing the Bodhisattva's practice, to show the great wisdom ground to initiate all dharmas, the wisdom of Dharma, the supernatural power of wish-fulfillment, the illusionary power pervading all worlds.' This vastness is as boundless as the Dharma Realm, and as ultimate as the emptiness of space, extending to the future...
來際盡一切劫數成三菩提數，求大智慧大神通等無有休息。諸佛子！菩薩如是安住菩薩歡喜地，發諸大愿，起如是大方便、如是大行，以十愿門為首生如是等，滿足十百千萬阿僧祇大愿。是菩薩住菩薩歡喜地，起如是等愿。
論曰：第十大愿起大乘行。云何大菩提？云何作業？大菩提者，如經「成阿耨多羅三藐三菩提」故。作業者，有七種：一、示正覺業；二、說實諦業；三、證教化業；四、種種說法業；五、不斷佛種業；六、法輪覆住業；七、自在業。初業者於一凡夫道不離一切凡夫道處乃至示大涅槃故。一凡夫道者，一閻浮提義。閻浮提凡夫道者，可化眾生住處名為凡夫道。第二業者，現諸佛境界大神通智力故，隨一切眾生界所應度者，于唸唸中示得佛道，度諸眾生滅苦惱故，隨諸世界一切可化者隨心示現佛身。示現佛身者，除諸難處彼彼勝處生，示除苦斷集證滅修道。第三業者，以一三菩提觀法無我一切法性凈涅槃，令眾生信解故。第四業者，以一音聲隨種種信解可化眾生，一時皆令心歡喜故。第五業者，示現大涅槃而不斷菩薩所行力故。第六業者，復佛智地一切修多羅等，所說法軌則不失故。第七業法智通者，觀一切法無性相故。如意神通者，自身現生住滅修短，隨心自在故。幻通者，轉變外事無不隨
【現代漢語翻譯】 現代漢語譯本：于未來無盡的劫數中成就如三菩提（Sāṃbodhi，正等覺）之數量，尋求大智慧、大神通等，永無止息。諸位佛子！菩薩如此安住于菩薩歡喜地（Pramuditābhūmi，菩薩十地之第一地），發起各種大愿，生起如此廣大的方便、如此廣大的修行，以十大愿門為首，生起如此等等，滿足十百千萬阿僧祇（asaṃkhya，無數）大愿。這位菩薩安住于菩薩歡喜地，生起如此等等的愿。
論曰：第十大愿發起大乘（Mahāyāna）的修行。什麼叫做大菩提？什麼叫做作業？大菩提，如經中所說『成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）』。作業，有七種：一、示現正覺之業；二、宣說真實諦（satya，真理）之業；三、證明教化之業；四、種種說法之業；五、不斷佛種之業；六、法輪（dharma-cakra，佛法之輪）復興之業；七、自在之業。初業，在於一個凡夫道中，不離一切凡夫道之處，乃至示現大涅槃（mahāparinirvāṇa，大滅度）的緣故。一個凡夫道，指一個閻浮提（Jambudvīpa，南贍部洲）的意義。閻浮提的凡夫道，指可以教化的眾生所居住的地方，稱為凡夫道。第二業，顯現諸佛境界的大神通智力，隨順一切眾生界所應當被度化者，在念念之中示現證得佛道，度脫眾生滅除苦惱的緣故，隨順諸世界一切可以教化者，隨心示現佛身。示現佛身，是爲了在去除各種苦難之處，于種種殊勝之處出生，示現去除苦、斷除集（samudaya，苦之根源）、證得滅（nirodha，寂滅）、修習道（mārga，通往寂滅之道）。第三業，以一個三菩提的觀點，觀察法無我（anātman，無我），一切法性清凈涅槃，令眾生信解的緣故。第四業，以一個音聲，隨順種種信解的可教化眾生，一時都令他們心生歡喜的緣故。第五業，示現大涅槃，而不中斷菩薩所行的力量的緣故。第六業，復興佛智之地，一切修多羅（sūtra，經）等所說的法軌則不失的緣故。第七業，法智通者，觀察一切法無自性相的緣故。如意神通者，自身顯現生、住、滅、修、短，隨心自在的緣故。幻通者，轉變外在事物沒有不隨順的。
【English Translation】 English version: Throughout endless kalpas (kalpa, aeon) to come, [the Bodhisattva] will accomplish a number of Samādhis (Sāṃbodhi, perfect enlightenment) equal to the sands of the Ganges, seeking great wisdom and great supernormal powers without rest. O sons of the Buddhas! The Bodhisattva thus dwells in the Ground of Joy (Pramuditābhūmi, the first of the ten Bodhisattva grounds), makes great vows, and initiates such great skillful means and such great practices, taking the ten vows as the foremost, generating such vows and fulfilling ten, a hundred, a thousand, ten thousand, asamkhyas (asaṃkhya, countless) of great vows. This Bodhisattva dwells in the Ground of Joy and generates such vows.
Treatise says: The tenth great vow initiates the practice of the Great Vehicle (Mahāyāna). What is great Bodhi (bodhi, enlightenment)? What is action? Great Bodhi is as the sutra says, 'Accomplishing Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, right and perfect enlightenment)'. Action has seven types: First, the action of demonstrating perfect enlightenment; second, the action of speaking the true truth (satya, truth); third, the action of proving teaching and transformation; fourth, the action of various teachings; fifth, the action of not ceasing the Buddha-seed; sixth, the action of restoring the Dharma-wheel (dharma-cakra, wheel of Dharma); seventh, the action of freedom. The first action is that in one ordinary person's path, one does not depart from the place of all ordinary people's paths, even to demonstrating great Nirvana (mahāparinirvāṇa, great passing away). One ordinary person's path means the meaning of one Jambudvīpa (Jambudvīpa, continent south of Mt. Meru). The ordinary person's path of Jambudvīpa means that the place where transformable beings dwell is called the ordinary person's path. The second action is manifesting the great supernormal power and wisdom of the Buddhas' realm, according to those in all realms of beings who should be transformed, in every moment demonstrating the attainment of the Buddha-path, delivering beings and extinguishing suffering and affliction, according to all transformable beings in all worlds, manifesting the Buddha-body according to their minds. Manifesting the Buddha-body is to eliminate all difficult places, to be born in those superior places, to demonstrate the elimination of suffering, the cutting off of accumulation (samudaya, the origin of suffering), the witnessing of cessation (nirodha, the cessation of suffering), and the cultivation of the path (mārga, the path to the cessation of suffering). The third action is to observe the non-self of dharmas (anātman, no-self) and the pure Nirvana of the nature of all dharmas with one Samādhi view, so that beings may believe and understand. The fourth action is to use one sound to please all kinds of transformable beings with various beliefs and understandings, so that they may all rejoice at the same time. The fifth action is to demonstrate great Nirvana without interrupting the power of the Bodhisattva's practice. The sixth action is to restore the ground of Buddha-wisdom, so that the Dharma rules spoken in all sutras (sūtra, discourse) and so on are not lost. The seventh action, the Dharma-wisdom penetration, is to observe that all dharmas have no self-nature. The wish-fulfilling supernormal power is that one's own manifestation of birth, dwelling, extinction, cultivation, shortness, and length are free according to one's mind. The illusory supernormal power is that the transformation of external things is always in accordance.
意故。初法智通不住世間故，如意神通幻通不住涅槃故。何故唯說此十大愿？初願功德行滿足故，第二愿智慧行滿足故，次五愿為教化眾生故，一以何身、二以何心、三何者眾生、四眾生住何處、五自身住何處能教化眾生，后三愿顯自身，一得地挍量勝故、二得菩薩地盡挍量勝故、三得一切地盡究竟故。此三示現如實教化眾生故。發諸大愿者，隨心求義故。起如是大方便者，成彼所作方便勇猛故。如是大行者，彼所作行成就故。菩薩住此地漸次久習起此三行，非一時故。何以故？此十大愿，一一愿中有百千萬阿僧祇大愿以為眷屬故。如經「諸佛子！菩薩如是安住菩薩歡喜地發諸大愿，起如是大方便、如是大行，以十愿門為首，生如是等滿足十百千萬阿僧祇大愿。是菩薩住菩薩歡喜地，起如是等愿」故。何故名大愿？光明善根轉勝增廣故。此挍量菩薩愿勝，有二種勝聲聞辟支佛：一、常勤修習無量行故，二、與一切眾生同行故。同行者，十盡句示現。
經曰：以十盡句成諸大愿。何等為十？所謂一、眾生界盡；二、世界盡；三、虛空界盡；四、法界盡；五、涅槃界盡；六、佛出世界盡；七、如來智界盡；八、心所緣界盡；九、佛境界智入界盡；十、世間轉法轉智轉界盡。如眾生界盡，我願乃盡。如世界盡、如虛空
【現代漢語翻譯】 現代漢語譯本：原因在於，最初的法智神通不住於世間，如意神通和幻化神通不住于涅槃。為什麼只說這十大愿呢？因為第一個愿功德行圓滿，第二個愿智慧行圓滿，接下來的五個愿是爲了教化眾生：一、以何種身份，二、以何種心態，三、教化哪些眾生，四、眾生住在何處，五、自身住在何處才能教化眾生。後面的三個愿彰顯自身，一、得到土地的校量殊勝，二、得到菩薩土地的窮盡校量殊勝，三、得到一切土地的窮盡究竟。這三個愿示現如實教化眾生。發起各種大愿的人，是隨心所求義理。發起如此大的方便的人，是成就他們所作的方便勇猛。行持如此大的行為的人，是他們所作的行為成就。菩薩住在此地，逐漸長期修習，發起這三種行為，不是一時完成的。為什麼呢？因為這十大愿，每一個愿中都有百千萬阿僧祇的大愿作為眷屬。如經文所說：『諸佛子！菩薩如此安住在菩薩歡喜地，發起各種大愿，發起如此大的方便、如此大的行為，以十愿門為首，產生如此等等滿足十百千萬阿僧祇的大愿。這位菩薩住在菩薩歡喜地，發起如此等等的愿。』為什麼稱為大愿？因為光明善根更加殊勝，增長廣大。這種校量菩薩的願力殊勝，有兩種勝過聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，無師自悟的修行者）：一、常常勤奮修習無量的行為，二、與一切眾生同行。同行，由十盡句來示現。
經文說：以十盡句成就各種大愿。什麼是十盡？所謂一、眾生界盡；二、世界盡；三、虛空界盡；四、法界盡；五、涅槃界盡；六、佛出世界盡；七、如來智界盡；八、心所緣界盡；九、佛境界智入界盡；十、世間轉法轉智轉界盡。如同眾生界盡，我的愿才盡。如同世界盡、如同虛空...
【English Translation】 English version: The reason is that the initial Dharma Wisdom Superpower (法智通) does not abide in the world, and the As-You-Wish Superpower (如意神通) and Illusion Superpower (幻通) do not abide in Nirvana (涅槃). Why are only these ten great vows mentioned? Because the first vow fulfills meritorious conduct, the second vow fulfills wisdom conduct, and the next five vows are for the purpose of teaching and transforming sentient beings: 1. In what form, 2. With what mind, 3. Which sentient beings to teach, 4. Where do sentient beings reside, 5. Where does oneself reside to be able to teach sentient beings. The last three vows manifest oneself: 1. The superiority of obtaining land through comparison, 2. The superiority of obtaining the exhaustion of Bodhisattva (菩薩) lands through comparison, 3. The ultimate completion of obtaining all lands. These three vows demonstrate the truthful teaching and transformation of sentient beings. Those who make various great vows are seeking meaning according to their hearts. Those who initiate such great skillful means are accomplishing the courage and vigor of the skillful means they undertake. Those who practice such great conduct are accomplishing the conduct they undertake. Bodhisattvas abiding in this ground gradually cultivate and initiate these three practices over a long period, not all at once. Why? Because each of these ten great vows has hundreds of thousands of asankhya (阿僧祇, countless) great vows as its retinue. As the sutra (經) says: 'Buddha's sons! Bodhisattvas thus abide in the Ground of Joy (歡喜地) of Bodhisattvas, initiate various great vows, initiate such great skillful means, such great conduct, taking the ten vow doors as the head, generating such and such fulfilling hundreds of thousands of asankhya great vows. These Bodhisattvas abide in the Ground of Joy of Bodhisattvas, initiating such and such vows.' Why are they called great vows? Because the light of good roots becomes more superior, increasing and expanding. This comparison of the Bodhisattva's vow is superior, having two advantages over Śrāvakas (聲聞, disciples who learn and practice by hearing the Buddha's teachings) and Pratyekabuddhas (辟支佛, those who attain enlightenment on their own without a teacher): 1. Constantly and diligently cultivating immeasurable practices, 2. Walking the same path with all sentient beings. Walking the same path is demonstrated by the ten exhaustion phrases.
The sutra says: 'Accomplishing various great vows with the ten exhaustion phrases.' What are the ten exhaustions? They are: 1. The exhaustion of the realm of sentient beings; 2. The exhaustion of the world realm; 3. The exhaustion of the realm of space; 4. The exhaustion of the Dharma Realm (法界); 5. The exhaustion of the realm of Nirvana; 6. The exhaustion of the realm of Buddhas appearing in the world; 7. The exhaustion of the realm of the Tathagata's (如來) wisdom; 8. The exhaustion of the realm of what the mind contemplates; 9. The exhaustion of the realm of the Buddha's wisdom entering the realm; 10. The exhaustion of the realm of the world transforming Dharma, transforming wisdom, and transforming realms. Just as the realm of sentient beings is exhausted, my vow will be exhausted. Just as the world is exhausted, just as space...
界盡、如法界盡、如涅槃界盡、如佛出世界盡、如佛智界盡、如心所緣界盡、如佛境界智入界盡、如世間轉法轉智轉界盡，若彼界盡，我願乃盡。如是眾生界盡不盡，我此善根亦不可盡。世界盡不盡、虛空界盡不盡、法界盡不盡、涅槃界盡不盡、佛出世界盡不盡、如來智界盡不盡、心所緣界盡不盡、佛境界智入界盡不盡、世間轉法轉智轉界盡不盡，我此諸愿善根亦不可盡。
論曰：于中眾生界儘是總，世界盡乃至智轉界儘是別。何等是眾生界？眾生界盡故。何處住？世界盡故。所有虛空界虛空界盡故，說何法教化？法界盡故，隨化眾生置何處？涅槃界盡故，佛出世界盡故，以何方便善巧？如來智界盡故，復隨所緣心緣界盡故，復隨以何界？佛境界智入界盡故。此事已說盡者，示現不斷盡，非唸唸盡故。此九種盡，略說三種三轉，示現此十盡句增上力故，諸佛以此力常為眾生作利益故。如是已說愿挍量勝。云何行挍量勝？
經曰：諸佛子！菩薩決定發如是諸大愿已，則得調順心、柔軟心，如是則成信者。信諸佛如來本所行入，集諸波羅蜜而得增長，善成就諸地，具足無畏、力、不共佛法不壞故，不可思議佛法，無中無邊如來境界起，無量行門諸如來境界入，信成就果。舉要言之，信一切菩薩行，乃至得如來
【現代漢語翻譯】 現代漢語譯本：如若眾生之界限窮盡（眾生的範圍），如法之界限窮盡（宇宙的法則），如涅槃之界限窮盡（寂滅的境界），如佛出現之世界窮盡（佛陀顯現的國土），如佛之智慧界限窮盡（佛陀的智慧領域），如心所緣之界限窮盡（心念所及的範圍），如佛境界智慧進入之界限窮盡（佛陀境界的智慧所能達到的範圍），如世間流轉之法、流轉之智、流轉之界限窮盡（世間萬物的變化規律），若這些界限都窮盡，我的願力才會窮盡。然而，眾生界不會窮盡，我的這些善根也永遠不會窮盡。世界不會窮盡，虛空界不會窮盡，法界不會窮盡，涅槃界不會窮盡，佛出現之世界不會窮盡，如來之智慧界不會窮盡，心所緣之界不會窮盡，佛境界智慧進入之界不會窮盡，世間流轉之法、流轉之智、流轉之界不會窮盡，我的這些願力和善根也永遠不會窮盡。
論曰：其中，眾生界窮盡是總括，世界窮盡乃至智慧流轉之界窮盡是分別。什麼是眾生界？因為眾生界窮盡的緣故。住在哪裡？因為世界窮盡的緣故。所有的虛空界，因為虛空界窮盡的緣故。說什麼法教化？因為法界窮盡的緣故。隨順教化的眾生安置在哪裡？因為涅槃界窮盡的緣故，佛出現的世界窮盡的緣故。用什麼方便善巧？因為如來智慧界窮盡的緣故。又隨順所緣的心，因為心緣界窮盡的緣故。又隨順用什麼界？因為佛境界智慧進入之界窮盡的緣故。這件事已經說窮盡了，是示現不斷絕窮盡，不是念念都窮盡的緣故。這九種窮盡，概括地說有三種三轉，示現這十種窮盡句的增上力，諸佛用這種力量常常為眾生作利益的緣故。像這樣已經說了願力校量的殊勝。怎樣是行校量的殊勝？
經曰：諸佛子！菩薩決定發起像這樣的大愿之後，就能得到調順的心、柔軟的心，像這樣就能成就信者。相信諸佛如來本來所行所入，積聚各種波羅蜜（到達彼岸的方法）而得到增長，善於成就各種菩薩地（菩薩修行的階段），具足無畏、力、不共佛法（佛獨有的功德）而不壞，不可思議的佛法，無中無邊如來境界生起，無量行門諸如來境界進入，相信成就果。總而言之，相信一切菩薩行，乃至得到如來。
【English Translation】 English version: If the boundary of sentient beings were to end (the scope of living beings), if the boundary of Dharma were to end (the laws of the universe), if the boundary of Nirvana were to end (the state of perfect peace), if the world where Buddhas appear were to end (the lands where Buddhas manifest), if the boundary of Buddha's wisdom were to end (the realm of Buddha's knowledge), if the boundary of what the mind contemplates were to end (the range of mental focus), if the boundary of the wisdom of Buddha's realm entering were to end (the extent to which the wisdom of Buddha's realm can reach), if the turning of Dharma, the turning of wisdom, and the turning of the world were to end (the changing patterns of the world), if those boundaries were to end, then my vows would end. However, the realm of sentient beings will not end, and these roots of goodness of mine will never end. The world will not end, the realm of space will not end, the realm of Dharma will not end, the realm of Nirvana will not end, the world where Buddhas appear will not end, the realm of the Tathagata's wisdom will not end, the realm of what the mind contemplates will not end, the realm of the wisdom of Buddha's realm entering will not end, the turning of Dharma, the turning of wisdom, and the turning of the world will not end, and these vows and roots of goodness of mine will never end.
Treatise: Among them, the ending of the realm of sentient beings is the general statement, while the ending of the world up to the ending of the realm of the turning of wisdom is the specific statement. What is the realm of sentient beings? It is because the realm of sentient beings ends. Where does it reside? It is because the world ends. All the realm of space, it is because the realm of space ends. What Dharma is taught and transformed? It is because the realm of Dharma ends. Where are the sentient beings who are transformed placed? It is because the realm of Nirvana ends, the world where Buddhas appear ends. What skillful means are used? It is because the realm of the Tathagata's wisdom ends. Furthermore, following what the mind contemplates, it is because the realm of mental focus ends. Furthermore, following what realm? It is because the realm of the wisdom of Buddha's realm entering ends. This matter has already been said to end, it is showing the continuous ending, not the ending in every moment. These nine kinds of endings, generally speaking, have three kinds of three turnings, showing the increasing power of these ten kinds of ending sentences, it is because the Buddhas use this power to constantly benefit sentient beings. Like this, the superiority of the comparison of vows has already been said. How is the superiority of the comparison of practice?
Sutra: Disciples of the Buddhas! After the Bodhisattvas have resolutely made such great vows, they will obtain a tamed mind, a gentle mind, and in this way, they will become believers. Believing in what the Buddhas and Tathagatas originally practiced and entered, accumulating various Paramitas (methods of reaching the other shore) and growing, skillfully accomplishing various Bodhisattva grounds (stages of Bodhisattva practice), possessing fearlessness, power, unshared Buddha Dharmas (unique qualities of the Buddha) that are indestructible, inconceivable Buddha Dharmas, the realm of the Tathagata without beginning or end arises, countless practice gates enter the realm of the Tathagata, believing in the accomplishment of the fruit. In short, believing in all Bodhisattva practices, until attaining the Tathagata.
智地說加故。
論曰：發如是諸大愿已則得調順心者，彼諸善根中得自在勝故。柔軟心者，得勝樂行故。如是則成信者，于中本行入者從菩薩行入乃至成菩提覺故。于中信菩薩行所攝本行入，有二種相：一、云何菩薩行；二、云何次第成。如經「集諸波羅蜜而得增長」故，善成就諸地故。此菩提所攝本行入有六種勝，是故信勝。一者外道魔怨、聲聞緣覺對治等勝，如經「具足無畏、力、不共佛法不壞」故。二者不思議神通力上勝，如經「不可思議佛法」故。三者不雜染勝，如經「無中無邊如來境界起」故。四者一切種智勝，如經「無量行門諸如來境界入」故。五者離勝，一切煩惱習常遠離故，如經「信成就果」故。復略說彼菩薩本行入示現，如經「舉要言之，信一切菩薩行乃至得如來智地說加」故。說者所說，加者得證故。此菩薩三種觀，于諸眾生起大慈悲：一、遠離最上第一義樂；二、具足諸苦；三、于彼二顛倒。云何遠離最上第一義樂？
經曰：諸佛子！彼菩薩作是念：諸佛正法如是甚深、如是寂靜、如是寂滅、如是空、如是無相、如是無愿、如是無染、如是無量、如是上，此諸佛法如是難得。
論曰：諸佛正法如是甚深者，有九種：一、寂靜甚深；二、寂滅甚深；三、空甚深；四、無相甚深
【現代漢語翻譯】 現代漢語譯本 智地說加故（智慧之地增加的緣故）。
論曰：發起這樣的大愿之後就能得到調順的心，是因為在那些善根中獲得自在殊勝的緣故。得到柔軟的心，是因為獲得殊勝的安樂行為的緣故。這樣就能成就信心，對於其中根本的修行進入，是從菩薩的修行進入乃至成就菩提覺悟的緣故。對於其中信菩薩行所包含的根本修行進入，有兩種相：一、什麼是菩薩行；二、如何次第成就。如經文所說『聚集各種波羅蜜而得到增長』的緣故，善於成就各種地的緣故。這菩提所包含的根本修行進入有六種殊勝，因此信心殊勝。一者，對外道、魔怨、聲聞、緣覺的對治等殊勝，如經文所說『具足無畏、力、不共佛法不壞』的緣故。二者，不可思議神通力上的殊勝，如經文所說『不可思議佛法』的緣故。三者，不雜染的殊勝，如經文所說『無中無邊如來境界起』的緣故。四者，一切種智的殊勝，如經文所說『無量行門諸如來境界入』的緣故。五者，離的殊勝，一切煩惱習氣常常遠離的緣故，如經文所說『信成就果』的緣故。再次簡略地說那些菩薩根本修行進入的示現，如經文所說『總而言之，信一切菩薩行乃至得到如來智慧之地增加』的緣故。『說』是指所說的內容，『加』是指得到證悟的緣故。這菩薩的三種觀，對於各種眾生生起大慈悲：一、遠離最上第一義樂；二、具足各種痛苦；三、對於那兩種顛倒。
什麼是遠離最上第一義樂？
經曰：諸佛子！那些菩薩這樣想：諸佛的正法是如此甚深、如此寂靜、如此寂滅、如此空、如此無相、如此無愿、如此無染、如此無量、如此至上，這些佛法是如此難以獲得。
論曰：諸佛的正法是如此甚深，有九種：一、寂靜甚深；二、寂滅甚深；三、空甚深；四、無相甚深
【English Translation】 English version Zhì de shuō dì jiā gù (Because of the increase in the land of wisdom).
Treatise says: Having made such great vows, one can obtain a tamed mind because one obtains freedom and superiority in those roots of goodness. Obtaining a gentle mind is because one obtains superior joyful practice. Thus, one can achieve faith, and for those who enter into the fundamental practice within it, it is from entering into the practice of Bodhisattvas until achieving Bodhi enlightenment. Regarding the fundamental practice entry contained in the faith of Bodhisattva practice, there are two aspects: first, what is Bodhisattva practice; second, how to achieve it sequentially. As the sutra says, 'Gathering all Paramitas and obtaining growth,' because of skillfully accomplishing all the grounds. This fundamental practice entry contained in Bodhi has six superiorities, therefore faith is superior. First, the superiority of counteracting external paths, demonic enemies, Śrāvakas (Voice-hearers), Pratyekabuddhas (Solitary Buddhas), etc., as the sutra says, 'Complete with fearlessness, power, unshared Buddha-dharmas, and indestructibility.' Second, the superiority of inconceivable supernatural powers, as the sutra says, 'Inconceivable Buddha-dharmas.' Third, the superiority of being unmixed with defilement, as the sutra says, 'The arising of the boundless realm of Tathāgata (Thus Come One) without beginning or end.' Fourth, the superiority of all-knowing wisdom, as the sutra says, 'Entering the realm of Tathāgata with immeasurable practices.' Fifth, the superiority of detachment, because all afflictions and habits are constantly दूर (dūra, far) away, as the sutra says, 'The fruit of the accomplishment of faith.' Again, briefly speaking of the manifestation of those Bodhisattvas' fundamental practice entry, as the sutra says, 'In short, believing in all Bodhisattva practices until obtaining the increase in the land of Tathāgata's wisdom.' 'Speaking' refers to what is spoken, 'increasing' refers to obtaining proof.
These three contemplations of the Bodhisattva give rise to great compassion for all beings: first, being दूर (dūra, far) from the highest first principle of joy; second, being complete with all sufferings; third, being inverted in those two.
What is being दूर (dūra, far) from the highest first principle of joy?
Sutra says: O sons of Buddha! Those Bodhisattvas think thus: The true Dharma of all Buddhas is so profound, so tranquil, so extinct, so empty, so without characteristics, so without wishes, so without defilement, so immeasurable, so supreme, these Buddha-dharmas are so difficult to obtain.
Treatise says: The true Dharma of all Buddhas is so profound, there are nine kinds: first, profound in tranquility; second, profound in extinction; third, profound in emptiness; fourth, profound in being without characteristics.
；五、無愿甚深；六、無染甚深；七、無量甚深；八、上甚深；九、難得甚深。寂靜者，離妄計實有故，妄計正取故。寂滅者，法義定故。空無相無愿者，三障對治解脫門觀故。何者三障？一分別、二相、三取，舍愿故。無染者，離雜染法觀故。無量者，不可算數不可思量，生善根觀故。上者，依自利利他增上智觀故。難得者，三阿僧祇劫證智觀故。云何具足諸苦？
經曰：而諸凡夫心墮邪見，為無明癡闇蔽其意識，常立憍慢幢，墮在念欲渴愛網中，隨順諂曲林，常懷嫉妒而作後身生處因緣。多集貪慾、瞋、癡，起諸業行，嫌恨猛風吹罪心火常令熾燃，有所作業皆與顛倒相應，隨順欲漏、有漏、無明漏，相續起心意識種子。
論曰：而諸凡夫心墮邪見者，邪見有九種：一者蔽意邪見，如經「為無明癡闇蔽其意識」故。二者憍慢邪見，如經「常立憍慢幢」故。三者愛念邪見，如經「墮在念欲渴愛網中」故。四者諂曲心邪見，如經「隨順諂曲林」故。五者嫉妒行邪見，如經「常懷嫉妒而作後身生處因緣」故。六者集業邪見，如經「多集貪慾瞋癡起諸業行」故。七者吹心熾燃邪見，如經「嫌恨猛風吹罪心火常令熾燃」故。八者起業邪見，如經「有所作業皆與顛倒相應」故。九者心意識種子邪見，如經「隨順欲漏
【現代漢語翻譯】 現代漢語譯本：五、無愿甚深（沒有願望的境界極其深奧）；六、無染甚深（沒有污染的境界極其深奧）；七、無量甚深（沒有限量的境界極其深奧）；八、上甚深（至高無上的境界極其深奧）；九、難得甚深（難以獲得的境界極其深奧）。寂靜者，因為遠離了虛妄的計度而執著實有，虛妄的計度正是執取的根源。寂滅者，因為法義已經確定。空、無相、無愿者，這是因為通過觀察這三種解脫之門來對治三種障礙。什麼是三種障礙呢？一是分別，二是相，三是取，捨棄願望的緣故。無染者，因為通過觀察遠離各種雜染的法。無量者，因為不可計數，不可思量，通過觀察生起善根。上者，因為依靠自利利他的增上智慧來觀察。難得者，因為經過三大阿僧祇劫（Asamkhya kalpa，極長的時間單位）證得智慧來觀察。什麼是具足各種痛苦？
經文說：『而那些凡夫俗子，內心墮入邪見，被無明愚癡的黑暗遮蔽了意識，常常樹立起驕慢的大旗，墮落在思念慾望和渴求愛戀的羅網中，順從諂媚和虛偽的叢林，常常懷有嫉妒之心，從而造作來世投生之處的因緣。大量積聚貪慾、嗔恨、愚癡，發起各種業行，嫌隙和怨恨如同猛烈的狂風，吹動罪惡的心火，使其常常熾烈燃燒，所做的一切都與顛倒相應，順從欲漏、有漏、無明漏，相續不斷地生起心意識的種子。』
論中說：『而那些凡夫俗子，內心墮入邪見，邪見有九種：一是蔽意邪見，如經文所說『被無明愚癡的黑暗遮蔽了意識』的緣故。二是憍慢邪見，如經文所說『常常樹立起驕慢的大旗』的緣故。三是愛念邪見，如經文所說『墮落在思念慾望和渴求愛戀的羅網中』的緣故。四是諂曲心邪見，如經文所說『順從諂媚和虛偽的叢林』的緣故。五是嫉妒行邪見，如經文所說『常常懷有嫉妒之心，從而造作來世投生之處的因緣』的緣故。六是集業邪見，如經文所說『大量積聚貪慾、嗔恨、愚癡，發起各種業行』的緣故。七是吹心熾燃邪見，如經文所說『嫌隙和怨恨如同猛烈的狂風，吹動罪惡的心火，使其常常熾烈燃燒』的緣故。八是起業邪見，如經文所說『所做的一切都與顛倒相應』的緣故。九是心意識種子邪見，如經文所說『順從欲漏
【English Translation】 English version: V. Profound is the absence of aspiration (the state of having no desires); VI. Profound is the absence of defilement (the state of being without impurities); VII. Profound is the immeasurable (the state of being limitless); VIII. Profound is the supreme (the state of being unsurpassed); IX. Profound is the difficult to attain (the state of being hard to reach). 'Tranquility' is because it is far from falsely calculating and clinging to reality, false calculation is precisely the source of clinging. 'Extinction' is because the meaning of the Dharma is established. 'Emptiness, signlessness, and absence of aspiration' are because of observing these three doors of liberation to counteract the three obstacles. What are the three obstacles? First, discrimination; second, signs; third, grasping, because of abandoning aspirations. 'Absence of defilement' is because of observing and being apart from various defiled dharmas. 'Immeasurable' is because it is uncountable and immeasurable, through observing the arising of good roots. 'Supreme' is because of relying on the increasing wisdom of benefiting oneself and others to observe. 'Difficult to attain' is because of observing the wisdom attained after three great Asamkhya kalpas (Asamkhya kalpa, an extremely long unit of time). What is it to be complete with all sufferings?
The Sutra says: 'But all ordinary beings, their minds fall into wrong views, their consciousness is obscured by the darkness of ignorance and delusion, they constantly erect the banner of arrogance, fall into the net of craving for desire and thirst for love, follow the forest of flattery and deceit, constantly harbor jealousy, and thus create the causes and conditions for their future rebirths. They accumulate much greed, hatred, and delusion, initiate various karmic actions, and the fierce wind of resentment blows the fire of sinful mind, constantly causing it to burn fiercely. Whatever they do is in accordance with perversion, following the outflows of desire, the outflows of existence, and the outflows of ignorance, continuously giving rise to the seeds of mind and consciousness.'
The Treatise says: 'But all ordinary beings, their minds fall into wrong views, there are nine kinds of wrong views: First, the wrong view of obscured intention, as the Sutra says, 'their consciousness is obscured by the darkness of ignorance and delusion.' Second, the wrong view of arrogance, as the Sutra says, 'they constantly erect the banner of arrogance.' Third, the wrong view of attachment to love, as the Sutra says, 'fall into the net of craving for desire and thirst for love.' Fourth, the wrong view of a flattering and deceitful mind, as the Sutra says, 'follow the forest of flattery and deceit.' Fifth, the wrong view of jealous conduct, as the Sutra says, 'constantly harbor jealousy, and thus create the causes and conditions for their future rebirths.' Sixth, the wrong view of accumulating karma, as the Sutra says, 'accumulate much greed, hatred, and delusion, initiate various karmic actions.' Seventh, the wrong view of blowing the mind and causing it to burn fiercely, as the Sutra says, 'the fierce wind of resentment blows the fire of sinful mind, constantly causing it to burn fiercely.' Eighth, the wrong view of initiating karma, as the Sutra says, 'whatever they do is in accordance with perversion.' Ninth, the wrong view of the seeds of mind and consciousness, as the Sutra says, 'following the outflows of desire
有漏無明漏相續起心意識種子」故。是中蔽意邪見、憍慢邪見、愛念邪見，此三邪見依法義妄計如是次第。諂曲心邪見、嫉妒行邪見，此二邪見於追求時心行過故。嫉者于身起邪行故，妒者于資財等，是故生生之處墮卑賤中，形貌鄙陋資生不足故。第六集業邪見，受諸受時憎愛彼二顛倒境界故。第七吹心熾燃邪見，于怨恨時互相追念欲起報惡業故。第八起業邪見，于作惡時迭相加害故。第九心意識種子邪見，于作善業時所有佈施持戒修行善根等業皆是有漏故。
經曰：於三界地復有芽生，所謂名色共生不離，此名色增長已成六入聚，成六入已內外相對生觸，觸因緣故生受，深樂受故生渴愛，渴愛增長故生取，取增長故復起後有，有因緣故有生老死憂悲苦惱，如是眾生生長苦聚。是中皆空離我我所，無知無覺如草木石壁又亦如響；然諸眾生不知不覺而受苦惱。
論曰：是中因緣有三種：一、自相，從復有芽生乃至於有；二、同相，謂生老病死等過；三、顛倒相，離我我所等。自相者有三種：一者報相，名色共阿黎耶識生，如經「於三界地復有芽生，所謂名色共生」故。名色共生者，名色共彼生故。二者彼因相，是名色不離彼、依彼共生故，如經「不離」故。三者彼果次第相，從六入乃至於有，如經「此名色
【現代漢語翻譯】 現代漢語譯本：因為『有漏無明漏相續生起心意識種子』的緣故。其中，遮蔽心意的邪見、傲慢的邪見、愛戀的邪見，這三種邪見是依法義而錯誤地計度的，並且是按照這樣的順序產生的。諂媚彎曲之心的邪見、嫉妒行為的邪見，這兩種邪見是因為在追求時心行有過失而產生的。嫉妒者會因嫉妒而在身體上產生邪惡的行為，妒忌者則會妒忌他人的資財等等，因此生生世世都墮落到卑賤的境地，形貌醜陋，生活貧困。第六種是聚集惡業的邪見，在感受各種感受時，會憎恨或喜愛這兩種顛倒的境界。第七種是吹動內心熾熱燃燒的邪見，在怨恨他人的時候，會互相追憶，想要發起報復的惡業。第八種是發起惡業的邪見，在作惡的時候，會互相加害。第九種是心意識種子的邪見，在做善業的時候，所有佈施、持戒、修行等善根之業，都是有漏洞的。 經中說：『在三界之地又有新的萌芽產生，這就是名色（nāmarūpa，精神和物質）共同產生，彼此不分離，這名色增長后就形成了六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意）的聚集，形成了六入后，內外相對就產生了觸（sparśa，感覺），因為觸的因緣就產生了受（vedanā，感受），因為深深地喜愛這些感受就產生了渴愛（tṛṣṇā，貪愛），渴愛增長后就產生了取（upādāna，執取），取增長后又會引發後有（punarbhava，未來的存在），因為有（bhava，存在）的因緣，就會有生老死憂悲苦惱，這樣眾生就增長了痛苦的聚集。』 在這其中，一切都是空性的，遠離了我（ātman，靈魂）和我所（ātmanīya，屬於我的事物），沒有知覺，就像草木石壁一樣，又像迴響一樣；然而眾生卻不知道不覺悟，而承受著痛苦。 論中說：這裡面的因緣有三種：第一種是自相，從『又有新的萌芽產生』一直到『有』；第二種是同相，指的是生老病死等等過患；第三種是顛倒相，指的是遠離我（ātman，靈魂）和我所（ātmanīya，屬於我的事物）等等。自相有三種：第一種是報相，名色（nāmarūpa，精神和物質）與阿賴耶識（ālayavijñāna，儲存意識）共同產生，就像經中所說『在三界之地又有新的萌芽產生，這就是名色共同產生』。名色共同產生，指的是名色共同與阿賴耶識產生。第二種是彼因相，指的是名色不離開阿賴耶識，依靠阿賴耶識共同產生，就像經中所說『不離』。第三種是彼果次第相，從六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意）一直到有（bhava，存在），就像經中所說『這名色』
【English Translation】 English version: Because of the 'leaky ignorance leaking continuously arising mind consciousness seeds'. Among them, the deluded view that obscures the mind, the arrogant deluded view, and the loving deluded view, these three deluded views are falsely conceived according to the Dharma and its meaning, and they arise in this order. The deluded view of a flattering and crooked mind, and the deluded view of jealous behavior, these two deluded views arise because of the faults in the mind's actions during pursuit. The jealous person will generate evil actions in the body due to jealousy, while the envious person will envy others' wealth and so on, therefore, in every life, they fall into a lowly state, with ugly appearances and insufficient resources. The sixth is the deluded view of accumulating karma, when experiencing various feelings, they will hate or love these two inverted realms. The seventh is the deluded view of stirring up the heart with burning passion, when resenting others, they will mutually recall and want to initiate evil karma of revenge. The eighth is the deluded view of initiating karma, when doing evil, they will harm each other. The ninth is the deluded view of mind consciousness seeds, when doing good deeds, all the meritorious deeds such as giving, upholding precepts, and practicing are leaky. The Sutra says: 'In the realms of the three worlds, there is again the sprouting of new shoots, which is the co-arising of nāmarūpa (name and form, mind and matter), inseparable from each other. This nāmarūpa grows and forms the gathering of the six āyatanas (sense bases, eye, ear, nose, tongue, body, and mind). Having formed the six āyatanas, the internal and external are relatively related, giving rise to sparśa (contact, sensation). Because of the condition of sparśa, vedanā (feeling, sensation) arises. Because of deeply enjoying these sensations, tṛṣṇā (craving, thirst) arises. As tṛṣṇā grows, upādāna (grasping, clinging) arises. As upādāna grows, punarbhava (future existence, re-becoming) arises again. Because of the condition of bhava (existence, becoming), there will be birth, old age, death, sorrow, grief, suffering, and distress. Thus, sentient beings grow a heap of suffering.' In this, everything is empty, devoid of ātman (self, soul) and ātmanīya (belonging to self), without knowledge or awareness, like grass, trees, stone walls, and also like an echo; yet sentient beings do not know or are not aware, and suffer. The Treatise says: The conditions here are of three kinds: first, the self-aspect, from 'again the sprouting of new shoots' all the way to 'existence'; second, the common aspect, referring to the faults of birth, old age, sickness, death, and so on; third, the inverted aspect, referring to being devoid of ātman (self, soul) and ātmanīya (belonging to self), and so on. The self-aspect has three kinds: first, the retribution aspect, nāmarūpa (name and form, mind and matter) co-arises with ālayavijñāna (store consciousness), as the Sutra says, 'In the realms of the three worlds, there is again the sprouting of new shoots, which is the co-arising of nāmarūpa'. The co-arising of nāmarūpa refers to nāmarūpa co-arising with ālayavijñāna. Second, the cause aspect, referring to nāmarūpa not leaving ālayavijñāna, relying on ālayavijñāna to co-arise, as the Sutra says, 'inseparable'. Third, the sequential aspect of the result, from the six āyatanas (sense bases, eye, ear, nose, tongue, body, and mind) all the way to bhava (existence, becoming), as the Sutra says, 'this nāmarūpa'
增長已成六入聚，成六入已內外相對生觸，觸因緣故生受，深樂受故生渴愛，渴愛增長故生取，取增長故復起後有，有因緣故有生老死憂悲苦惱，如是眾生生長苦聚」故。是中離我我所者，此二示現空。無知無覺者，自體無我故。彼無知無覺，示非眾生數動不動事。如經「如草木石壁又亦如響」故，因緣相似相類法故。云何于彼二顛倒？如經「然諸眾生不知不覺而受苦惱」故。
經曰：菩薩如是見諸眾生不離苦聚，是故即生大悲智慧；是諸眾生我應教化令住涅槃畢竟之樂，是故即生大慈智慧。
論曰：云何具諸苦聚？云何遠離？最上第一義樂，此先已說，示現大悲慈等故。
經曰：諸佛子？菩薩摩訶薩隨順如是大慈悲法住在初地，以深妙心於一切物無所吝惜，以智求佛大妙智故，修行大舍，即時所有可施之物皆悉能捨，所謂一切財谷庫藏等舍，或以金銀、摩尼、真珠、琉璃、珂貝、車𤦲、馬瑙、生金等舍，或以寶莊嚴具瓔珞等舍，或以象馬車乘輦輿等舍，或以寺舍園林樓觀流泉浴地等舍，或以奴婢僮僕等舍，或以國土聚落城邑王都等舍，或以妻子男女等舍，或以一切所愛之事皆悉能捨，或以頭目耳鼻支節手足一切身份等舍。如是一切可舍之物而不貪惜，唯求無上佛智慧故而行大舍。如是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：增長已經形成了六入（六根，即眼、耳、鼻、舌、身、意）的聚集，形成了六入之後，內外相對就會產生觸（感官接觸）。因為觸的因緣，所以產生受（感受）。因為深深地執著于感受，所以產生渴愛（貪慾）。渴愛增長，所以產生取（執取）。取增長，又會引發後有（未來的生命）。因為有（存在）的因緣，所以有生、老、死、憂、悲、苦、惱。像這樣，眾生就會增長苦的聚集。因此，從中遠離『我』和『我所』（屬於我的事物）的人，這二者就顯示了空性。沒有知覺和感覺的人，是因為自體沒有『我』的緣故。他們沒有知覺和感覺，顯示了他們不是眾生，也不是動與不動的事物。正如經文所說：『如同草木、石壁，又如同迴響』，這是因為因緣、相似和同類的法（規律）的緣故。那麼，在上述兩種情況下，顛倒（錯誤的認知）是什麼呢？正如經文所說：『然而眾生不知不覺地承受著苦惱』。
經文說：菩薩這樣看到眾生沒有脫離苦的聚集，因此就生起大悲智慧；這些眾生我應該教化，讓他們安住在涅槃（寂滅）的畢竟之樂中，因此就生起大慈智慧。
論中說：如何具備各種苦的聚集？如何遠離苦的聚集？最上第一義的快樂是什麼？這些之前已經說過，是爲了顯示大悲、慈等。
經文說：諸位佛子！菩薩摩訶薩（偉大的菩薩）隨順這樣的大慈悲法，安住在初地（菩薩修行的第一個階段），以深妙的心對於一切事物都毫不吝惜，爲了用智慧尋求佛的大妙智慧，修行大舍（偉大的佈施），即刻將所有可以佈施的東西都全部施捨出去，包括一切財物、穀物、庫藏等，或者用金銀、摩尼（如意寶）、真珠（珍珠）、琉璃（琉璃）、珂貝（海貝）、車𤦲（硨磲）、馬瑙（瑪瑙）、生金等施捨，或者用寶貴的裝飾品、瓔珞等施捨，或者用象、馬、車乘、輦輿等施捨，或者用寺廟、房舍、園林、樓觀、流泉、浴地等施捨，或者用奴婢、僮僕等施捨，或者用國土、聚落、城邑、王都等施捨，或者用妻子、男女等施捨，或者用一切所喜愛的事物都全部施捨出去，或者用頭、眼睛、耳朵、鼻子、肢體、手指、腳趾、一切身體部分等施捨。像這樣，對於一切可以施捨的東西都不貪戀吝惜，只是爲了尋求無上的佛智慧而行大舍。像這樣的菩薩摩訶薩。
【English Translation】 English version: The increase has formed a gathering of the six entrances (six roots, namely eyes, ears, nose, tongue, body, and mind). After the six entrances are formed, contact (sensory contact) arises from the interaction of internal and external factors. Because of the condition of contact, feeling (sensation) arises. Because of deep attachment to feeling, craving (desire) arises. As craving increases, grasping (attachment) arises. As grasping increases, future existence (future life) arises again. Because of the condition of existence, there is birth, old age, death, sorrow, grief, suffering, and distress. In this way, beings increase the accumulation of suffering. Therefore, those who are detached from 'self' and 'what belongs to self' (things that belong to me), these two show emptiness. Those without knowledge or awareness are because the self has no 'self'. Their lack of knowledge and awareness shows that they are not sentient beings, nor are they things that move or do not move. As the sutra says, 'Like grass, trees, stone walls, and also like echoes,' this is because of the conditions, similarities, and similar laws (rules). So, what is the inversion (wrong perception) in the above two cases? As the sutra says, 'However, sentient beings unknowingly and unconsciously endure suffering.'
The sutra says: Bodhisattvas see that sentient beings are not free from the accumulation of suffering, so they generate great compassion and wisdom; these sentient beings I should teach and transform, so that they may dwell in the ultimate bliss of Nirvana (extinction), so they generate great loving-kindness and wisdom.
The treatise says: How to have all kinds of suffering? How to get rid of suffering? What is the supreme first meaning of happiness? These have been said before, in order to show great compassion, loving-kindness, etc.
The sutra says: Disciples of the Buddhas! Bodhisattva Mahasattvas (great Bodhisattvas) follow such great loving-kindness and compassion, and dwell in the first ground (the first stage of Bodhisattva practice), with a deep and wonderful mind, they are not stingy with anything, in order to seek the great and wonderful wisdom of the Buddha with wisdom, they practice great giving (great generosity), and immediately give away all that can be given, including all wealth, grains, treasuries, etc., or give with gold, silver, Mani (wish-fulfilling jewel), pearls (pearls), lapis lazuli (lapis lazuli), cowry shells (sea shells), carnelian (agate), raw gold, etc., or give with precious ornaments, necklaces, etc., or give with elephants, horses, chariots, palanquins, etc., or give with temples, houses, gardens, pavilions, flowing springs, bathing places, etc., or give with slaves, servants, etc., or give with countries, settlements, cities, royal capitals, etc., or give with wives, sons, daughters, etc., or give with all the things they love, or give with heads, eyes, ears, noses, limbs, fingers, toes, all parts of the body, etc. In this way, they are not greedy or stingy with anything that can be given, but only practice great giving in order to seek the supreme wisdom of the Buddha. Such a Bodhisattva Mahasattva.
住于初地能成大舍。
論曰：即時所有可施之物皆悉能捨者，求佛無上大妙智故。是中一切物者，略有二種：一外、二內。外者復有二種：一、所用；二、貯積。如經「所謂一切財谷庫藏等」故。如是次第于中廣有八種，從金銀等乃至一切所愛之事。內者，自身所攝。是外事舍中，初舍是總，餘九舍是別。依二種喜：一、藏攝喜；二、利益喜。藏攝喜者，謂金銀等。利益喜者，復有八種：一者嚴飾利益喜，謂寶莊嚴等。二者代步利益喜，謂象馬等。三者戲樂利益喜，謂園林樓觀等。四者代苦利益喜，謂奴婢等。五者自在利益喜，謂國土聚落等。六者眷屬利益喜，謂妻子等。七者堅著利益喜，謂一切所愛等。八者稱意利益喜，謂頭目耳鼻等。
經曰：菩薩如是以大施心救一切眾生故，轉轉推求世間出世間利益勝事。彼推求利益勝事時心不疲惓，是故菩薩成不疲惓心。成不疲惓已，於一切經論心無怯弱，是名成一切經論智。如是成一切經論智已，善能籌量應作不應作，于上中下眾生隨宜隨宜而行、隨力隨感，是故菩薩成就世智。成世智已，知時知量慚愧莊嚴修習自利利他之道，是故菩薩成慚愧莊嚴。如是行中精勤修行得不退不轉力，如是菩薩成堅固力。得堅固力已，勤行供養諸佛，隨所聞法如說修行。諸佛子
{ "translations": [ "現代漢語譯本：", "安住于初地（菩薩十地之第一地，又名歡喜地）的菩薩能夠成就偉大的佈施。", "", "論曰：能夠立即捨棄所有可以佈施之物，是因為追求佛陀無上甚深微妙智慧的緣故。這裡所說的一切事物，大致分為兩種：一是外物，二是內物。外物又分為兩種：一是所用之物，二是貯藏之物。如經文所說：『所謂一切財物穀物庫藏等』。像這樣依次在其中廣泛地有八種，從金銀等乃至一切所喜愛的事物。內物，是指自身所攝持之物。在外物佈施中，最初的總舍，其餘九舍是別舍。依據兩種喜樂：一是藏攝喜，二是利益喜。藏攝喜，是指金銀等。利益喜，又有八種：一是嚴飾利益喜，指寶物莊嚴等。二是代步利益喜，指象馬等。三是戲樂利益喜，指園林樓觀等。四是代苦利益喜，指奴婢等。五是自在利益喜，指國土聚落等。六是眷屬利益喜，指妻子等。七是堅著利益喜，指一切所愛等。八是稱意利益喜，指頭目耳鼻等。", "", "經曰：菩薩像這樣以大布施之心救度一切眾生，輾轉尋求世間和出世間的利益殊勝之事。當他尋求利益殊勝之事時，內心不會疲倦，所以菩薩成就了不疲倦心。成就了不疲倦心之後，對於一切經論內心沒有怯弱，這叫做成就一切經論智。像這樣成就一切經論智之後，善於衡量應該做和不應該做，對於上、中、下等眾生，隨著他們的根器和能力而行事，所以菩薩成就了世智。成就了世智之後，知道時節，知道分寸，以慚愧之心莊嚴自己，修習自利利他的道路，所以菩薩成就了慚愧莊嚴。像這樣在修行中精勤修行，得到不退轉的力量，像這樣菩薩成就了堅固力。得到堅固力之後，勤奮地供養諸佛，隨所聽聞的佛法如所說的那樣修行。諸佛的弟子啊！", "", "", "english_translations": [ "English version:", "Dwelling in the first ground (Bhumis, the first of the ten stages of a Bodhisattva's path, also known as Joyful Ground) enables one to accomplish great generosity.", "", "Treatise says: Being able to immediately relinquish all that can be given is due to seeking the unsurpassed, profound, and wondrous wisdom of the Buddha. The 'all things' mentioned here are broadly divided into two types: external and internal. External things are further divided into two types: things for use and things for storage. As the sutra says: 'So-called all wealth, grains, treasuries, etc.' In this way, there are broadly eight types within them, from gold and silver, etc., to all beloved things. Internal things refer to what is contained within oneself. Among the giving of external things, the initial general giving, the remaining nine givings are specific. Based on two kinds of joy: the joy of possession and the joy of benefit. The joy of possession refers to gold and silver, etc. The joy of benefit has eight types: first, the joy of adornment benefit, referring to jewel adornments, etc.; second, the joy of transportation benefit, referring to elephants and horses, etc.; third, the joy of entertainment benefit, referring to gardens, pavilions, etc.; fourth, the joy of suffering relief benefit, referring to servants, etc.; fifth, the joy of freedom benefit, referring to countries, villages, etc.; sixth, the joy of kinship benefit, referring to wives and children, etc.; seventh, the joy of attachment benefit, referring to all beloved things, etc.; eighth, the joy of satisfaction benefit, referring to head, eyes, ears, nose, etc.", "", "Sutra says: Bodhisattvas, with such a great heart of generosity, save all sentient beings, and diligently seek beneficial and excellent matters in both the mundane and supramundane realms. When they seek beneficial and excellent matters, their minds do not become weary; therefore, Bodhisattvas accomplish a non-weary mind. Having accomplished a non-weary mind, they are not timid in their hearts towards all sutras and treatises; this is called accomplishing all sutra and treatise wisdom. Having accomplished all sutra and treatise wisdom in this way, they are skilled at measuring what should be done and what should not be done. Towards beings of superior, middling, and inferior capacities, they act according to their suitability and ability. Therefore, Bodhisattvas accomplish worldly wisdom. Having accomplished worldly wisdom, they know the times, know the measure, adorn themselves with shame and remorse, and cultivate the path of benefiting themselves and others. Therefore, Bodhisattvas accomplish adornment with shame and remorse. Practicing diligently in this way, they attain the power of non-retrogression and non-reversal. Thus, Bodhisattvas accomplish steadfast power. Having attained steadfast power, they diligently make offerings to all Buddhas, and practice according to the Dharma they have heard. Disciples of the Buddhas!" ] }
！是菩薩悉知生起如是清凈諸地法，所謂信悲慈舍不疲惓，知諸經論善解世法，慚愧堅固力，供養諸佛如說修行。
論曰：是中依此世智隨宜隨宜而行者，如論中說隨自己力隨彼能受故。依慚愧知時知量者，示三種時：一者念時；二者日夜時；三者所作必得不斷時。依堅固力如是彼行中者，如上所說信等故。精勤修行者，有二種：一、不退力，不捨行故；二、不轉力，精進不息故。供養諸佛如說修行者，有二種：一、利養供養；二、修行供養。此十種行顯二種勝成就：一、深心成就，謂信悲慈等。二、修行成就，謂舍不疲惓，知諸經論善解世法，慚愧堅固力，供養諸佛如說修行等。于中依自利行，謂信能信菩薩行及諸佛法，求必能得故。依利他行，所謂悲慈能安隱與樂心故。舍者，以財攝他行故。不疲惓者，自攝法行故。知諸經論善解世法者，以法攝他行故。余有三行攝護信等：一者不著行，以慚愧對治障信等不著行故；二者不動行，有堅固力，信等不可動故；三者修行，彼垢清凈依止行供養諸佛，攝信等善根故。是中依二種供養故，得二種身：一者上妙身，所可見者心生敬重，利益不空故；二者調柔心，自性善根成就，樂行法故。前所說三十句，從信增上等乃至常求上上勝道，是清凈地法。今此十句從信等乃
【現代漢語翻譯】 現代漢語譯本：是菩薩完全知曉生起這些清凈的諸地之法，包括：信（śraddhā，信仰）、悲（karuṇā，悲憫）、慈（maitrī，慈愛）、舍（upekṣā，捨棄），不疲倦，通曉各種經論，善於理解世間法，具有慚（hrī，慚愧）和愧（apatrāpya，羞恥）的堅定力量，供養諸佛，並如所說的那樣修行。
論中說：『在此之中，依據世間智慧，隨順適宜地行事』，正如論中所說，要根據自己的能力和對方的接受程度來行事。依據慚愧來知曉時機和分寸，這顯示了三種時機：一是憶念的時機；二是日夜的時機；三是所作之事必定能持續不斷的時機。依據堅固的力量，像他們那樣行事，就像上面所說的信等。精勤修行的人，有兩種：一是不退轉的力量，因為不捨棄修行；二是不轉移的力量，因為精進不停止。供養諸佛並如所說的那樣修行的人，有兩種：一是通過利養來供養；二是通過修行來供養。這十種行為彰顯了兩種殊勝的成就：一是深心的成就，即信、悲、慈等；二是修行的成就，即舍、不疲倦，通曉各種經論，善於理解世間法，具有慚愧的堅定力量，供養諸佛並如所說的那樣修行等。其中，依據自利的行為，即信，能夠相信菩薩的修行和諸佛的法，因為尋求必定能夠得到。依據利他的行為，即悲和慈，能夠使眾生安穩並給予快樂。舍，是通過財物來攝受他人的行為。不疲倦，是自己攝取佛法的行為。通曉各種經論，善於理解世間法，是通過佛法來攝受他人的行為。其餘三種行為是攝護信等的：一是不執著的行為，用慚愧來對治障礙信等的不執著的行為；二是不動搖的行為，具有堅固的力量，信等是不可動搖的；三是修行，他們的垢染清凈，依靠供養諸佛的行為，來攝取信等善根。在此之中，依靠兩種供養，得到兩種身：一是上妙的身，所見之人心中生起敬重，利益不會落空；二是調柔的心，自性善根成就，樂於修行佛法。前面所說的三十句，從信增上等乃至常求上上勝道，是清凈地之法。現在這十句從信等乃
【English Translation】 English version: A Bodhisattva fully knows the arising of such pure grounds of Dharma, namely: śraddhā (faith), karuṇā (compassion), maitrī (loving-kindness), upekṣā (equanimity), without weariness, knowing various scriptures and treatises, being skilled in understanding worldly affairs, having the firm strength of hrī (shame) and apatrāpya (embarrassment), making offerings to all Buddhas, and practicing as taught.
The treatise says: 'Among these, acting appropriately according to worldly wisdom,' as the treatise says, one should act according to one's own ability and the recipient's capacity. Relying on shame and embarrassment to know the timing and measure, this shows three kinds of timing: first, the time of recollection; second, the time of day and night; third, the time when what is done will surely be continuous. Relying on firm strength, acting like them, is like the faith and so on mentioned above. Those who diligently practice have two kinds: first, the power of non-regression, because they do not abandon practice; second, the power of non-deviation, because diligence does not cease. Those who make offerings to all Buddhas and practice as taught have two kinds: first, offering through material gain; second, offering through practice. These ten kinds of actions manifest two kinds of excellent accomplishments: first, the accomplishment of profound mind, namely faith, compassion, loving-kindness, and so on; second, the accomplishment of practice, namely equanimity, without weariness, knowing various scriptures and treatises, being skilled in understanding worldly affairs, having the firm strength of shame and embarrassment, making offerings to all Buddhas, and practicing as taught, and so on. Among these, relying on the practice of self-benefit, namely faith, being able to believe in the practice of Bodhisattvas and the Dharma of all Buddhas, because seeking will surely be obtained. Relying on the practice of benefiting others, namely compassion and loving-kindness, being able to bring peace and give happiness to sentient beings. Equanimity is the act of embracing others through wealth. Without weariness is the act of oneself embracing the Dharma. Knowing various scriptures and treatises, being skilled in understanding worldly affairs, is the act of embracing others through the Dharma. The remaining three actions are to embrace and protect faith and so on: first, the action of non-attachment, using shame and embarrassment to counteract the non-attachment that hinders faith and so on; second, the action of non-wavering, having firm strength, faith and so on are immovable; third, practice, their defilements are purified, relying on the act of making offerings to all Buddhas, to embrace the roots of goodness such as faith. Among these, relying on two kinds of offerings, one obtains two kinds of bodies: first, a supreme and wonderful body, those who see it generate respect in their hearts, and the benefits will not be in vain; second, a tamed and gentle mind, the nature of good roots is accomplished, and one is happy to practice the Dharma. The thirty sentences mentioned earlier, from the increase of faith and so on to constantly seeking the supreme and excellent path, are the Dharma of the pure ground. Now these ten sentences from faith and so on are
至供養諸佛，儘是障地凈法，是名修行挍量勝。云何果利益挍量勝？
經曰：諸佛子！是菩薩住此菩薩歡喜地已，多見諸佛。以大神通力、大願力故，見多百佛、多千佛、多百千佛、多百千那由他佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千億那由他佛，以大神通力大願力故。是菩薩見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提。是菩薩因供養諸佛故，成教化利益眾生法。是菩薩多以二攝攝取眾生，所謂佈施、愛語。后二攝法但以信解力行，未善通達。是菩薩十波羅蜜中檀波羅蜜增上，餘波羅蜜非不修集，隨力隨分是菩薩隨所供養諸佛，教化眾生皆能受行清凈地法。如是如是彼諸善根皆愿迴向薩婆若，轉復明凈調柔成就隨意所用。諸佛子！譬如金師善巧鍊金數數入火，如是如是轉復明凈調柔成就隨意所用。諸佛子！菩薩亦復如是，如是如是供養諸佛教化眾生，皆能修行清凈地法。正修行已，如是如是彼諸善根皆愿迴向薩婆若，轉復明凈調柔成就隨意所用。
論曰：果利益挍量勝有四種：一、調柔果利益勝；二、發趣果利益勝；三、攝報果利益勝；四、愿智果利益勝。調柔果利益勝者，金相似
【現代漢語翻譯】 現代漢語譯本：如何衡量供養諸佛的殊勝之處，在於它完全是清凈之法的根基？這被稱為修行的殊勝之處。那麼，如何衡量果報利益的殊勝之處呢？
經中說：『諸佛子！這位菩薩安住于菩薩歡喜地之後，能夠見到許多佛。憑藉大神通力、大願力，他能見到數百佛、數千佛、數百千佛、數百千那由他佛（那由他：數量單位，意為極大的數目）、數億佛、數百億佛、數千億佛、數百千億佛、數百千億那由他佛，都是憑藉大神通力大願力的緣故。這位菩薩見到諸佛時，以最上等的心、最深的心供養、恭敬、尊重、讚歎，將衣服、飲食、臥具、湯藥一切供養之物全部奉獻，以諸菩薩最上妙的樂具供養眾僧，並將這些善根全部迴向阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）。這位菩薩因為供養諸佛的緣故，成就教化利益眾生的方法。這位菩薩多用兩種攝取眾生的方法，即佈施和愛語。后兩種攝取法只是憑藉信解力去實行，尚未完全通達。這位菩薩在十波羅蜜（十波羅蜜：菩薩修行的十種方法，包括佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，檀波羅蜜（檀波羅蜜：佈施）最為增上，其餘波羅蜜並非不修習，而是隨自己的能力和程度去修習。這位菩薩隨所供養的諸佛，教化眾生都能接受並修行清凈地法。像這樣，像這樣，這些善根都愿迴向薩婆若（薩婆若：一切智），從而更加明凈、調柔，成就隨意所用。諸佛子！譬如金匠善於鍊金，多次將金子放入火中，像這樣，像這樣，金子會變得更加明凈、調柔，成就隨意所用。諸佛子！菩薩也是這樣，像這樣，像這樣，供養諸佛，教化眾生，都能修行清凈地法。正確修行之後，像這樣，像這樣，這些善根都愿迴向薩婆若，從而更加明凈、調柔，成就隨意所用。』
論中說：果報利益的殊勝之處有四種：一、調柔果利益勝；二、發趣果利益勝；三、攝報果利益勝；四、愿智果利益勝。調柔果利益勝，就像金子一樣。
【English Translation】 English version: How is the superiority of offering to all Buddhas measured, in that it is entirely the basis of pure Dharma? This is called the superiority of practice. Then, how is the superiority of the benefit of the fruit measured?
The Sutra says: 'Oh, sons of the Buddhas! This Bodhisattva, having dwelt in the Joyful Ground of the Bodhisattva, sees many Buddhas. By the power of great supernatural abilities and great vows, he sees many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of nayutas (nayuta: a unit of quantity, meaning an extremely large number) of Buddhas, many hundreds of millions of Buddhas, many thousands of millions of Buddhas, many hundreds of thousands of millions of Buddhas, all by the power of great supernatural abilities and great vows. When this Bodhisattva sees the Buddhas, he offers, reveres, respects, and praises them with the highest mind and the deepest mind, dedicating all offerings of clothing, food, bedding, medicine, and all other necessities. He offers the Sangha with the most exquisite instruments of joy of all Bodhisattvas, and dedicates all these roots of goodness to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete, and perfect enlightenment). Because of offering to the Buddhas, this Bodhisattva achieves the method of teaching and benefiting sentient beings. This Bodhisattva mostly uses two means of gathering sentient beings, namely giving and loving speech. The latter two means are practiced only with the power of faith and understanding, and are not yet fully comprehended. Among the ten Paramitas (ten Paramitas: ten practices of Bodhisattvas, including giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), the Dana Paramita (Dana Paramita: giving) is the most enhanced, while the other Paramitas are not neglected, but practiced according to one's ability and capacity. This Bodhisattva, according to the Buddhas he offers to, can teach sentient beings to accept and practice the pure Dharma of the ground. Thus, thus, all these roots of goodness are dedicated to Sarvajna (Sarvajna: all-knowing wisdom), thereby becoming even more clear, refined, and accomplished for use at will. Oh, sons of the Buddhas! Just as a goldsmith skillfully refines gold, repeatedly putting it into the fire, thus, thus, the gold becomes even more clear, refined, and accomplished for use at will. Oh, sons of the Buddhas! The Bodhisattva is also like this, thus, thus, offering to the Buddhas and teaching sentient beings, he can practice the pure Dharma of the ground. After correct practice, thus, thus, all these roots of goodness are dedicated to Sarvajna, thereby becoming even more clear, refined, and accomplished for use at will.'
The Treatise says: The superiority of the benefit of the fruit has four aspects: first, the superiority of the benefit of the fruit of refinement; second, the superiority of the benefit of the fruit of initiation; third, the superiority of the benefit of the fruit of gathering; and fourth, the superiority of the benefit of the fruit of the wisdom of vows. The superiority of the benefit of the fruit of refinement is like gold.
法，信等善法猶如真金。數數入火者，有三種入：一、功德入，供養佛僧故；二、悲心入，教化眾生故；三、無上果入，愿迴向大菩提故。以大神通力見諸佛者，以勝神通力見色身佛。大願力者，以內正願力見法身佛。多百佛乃至百千億那由他佛者，方便善巧示現多佛，顯多數故。供養者，有三種：一、恭敬供養，謂讚歎等，顯佛功德故；二、尊重供養，謂禮拜等；三、奉施供養，謂花香涂香末香幡蓋等。以諸菩薩上妙樂具者，是諸菩薩所有世間不供之物，具足奉施一切眾僧故。云何發趣果利益勝？
經曰：複次諸佛子！菩薩摩訶薩住此菩薩歡喜地，于初地中諸相得果，應從諸佛菩薩善知識所推求請問成地諸法無有厭足。如是菩薩住初地中，應從諸佛菩薩善知識所推求請問第二地中諸相得果成地諸法無有厭足，如是第三第四第五第六第七第八第九第十地中諸相得果，應從諸佛菩薩善知識所推求請問成十地法無有厭足。是菩薩善知諸地障對治、善知地成壞、善知地相、善知地得修、善知地清凈分、善知地地轉行、善知地地住處、善知地地挍量勝智、善知地得不退轉、善知一切菩薩地清凈轉入如來智地。諸佛子！菩薩如是善起地相，發於初地不住意成乃至轉入十地，無障礙故。以得十地智慧光明故，能得諸佛智慧光
【現代漢語翻譯】 現代漢語譯本：法、信等善法猶如真金。數數入火者，有三種入：一、功德入，供養佛僧故；二、悲心入，教化眾生故；三、無上果入，愿迴向大菩提（無上智慧）故。以大神通力見諸佛者，以勝神通力見色身佛（具有形體的佛）。大願力者，以內正願力見法身佛（真理之身的佛）。多百佛乃至百千億那由他佛者，方便善巧示現多佛，顯多數故。供養者，有三種：一、恭敬供養，謂讚歎等，顯佛功德故；二、尊重供養，謂禮拜等；三、奉施供養，謂花香涂香末香幡蓋等。以諸菩薩上妙樂具者，是諸菩薩所有世間不供之物，具足奉施一切眾僧故。云何發趣果利益勝？
經曰：複次諸佛子！菩薩摩訶薩住此菩薩歡喜地（菩薩修行第一階段），于初地中諸相得果，應從諸佛菩薩善知識所推求請問成地諸法無有厭足。如是菩薩住初地中，應從諸佛菩薩善知識所推求請問第二地中諸相得果成地諸法無有厭足，如是第三第四第五第六第七第八第九第十地中諸相得果，應從諸佛菩薩善知識所推求請問成十地法無有厭足。是菩薩善知諸地障對治、善知地成壞、善知地相、善知地得修、善知地清凈分、善知地地轉行、善知地地住處、善知地地挍量勝智、善知地得不退轉、善知一切菩薩地清凈轉入如來智地。諸佛子！菩薩如是善起地相，發於初地不住意成乃至轉入十地，無障礙故。以得十地智慧光明故，能得諸佛智慧光
【English Translation】 English version: Dharma (teachings), faith, and other virtuous qualities are like pure gold. 'Entering the fire repeatedly' has three aspects: first, entering through merit, by making offerings to the Buddha and the Sangha (community); second, entering through compassion, by teaching and transforming sentient beings; third, entering through the supreme fruit, by dedicating the merit towards great Bodhi (enlightenment). 'Seeing all Buddhas with great supernatural power' means seeing the Rupakaya Buddha (Buddha's physical form) with superior supernatural power. 'Great power of vows' means seeing the Dharmakaya Buddha (Buddha's body of truth) with the power of inner, correct vows. 'Many hundreds of Buddhas, even hundreds of thousands of billions of nayutas of Buddhas' means skillfully manifesting many Buddhas through expedient means, to show their great number. 'Offerings' are of three kinds: first, respectful offerings, such as praise, to reveal the Buddha's virtues; second, reverent offerings, such as prostrations; third, offerings of gifts, such as flowers, incense, scented paste, powdered incense, banners, and canopies. 'With the supreme and wonderful instruments of joy of all Bodhisattvas' means that all the worldly things not offered before, possessed by these Bodhisattvas, are completely offered to the entire Sangha. How is the benefit of embarking on the path to the fruit superior?
The Sutra says: 'Furthermore, all you Buddha-sons! When a Bodhisattva-Mahasattva (great being) dwells in this Pramudita-bhumi (Joyful Ground, the first stage of Bodhisattva practice), having attained the fruits of various aspects in the first ground, they should seek, request, and inquire from all Buddhas, Bodhisattvas, and good spiritual friends about the Dharmas (teachings) for accomplishing the grounds, without any sense of satisfaction. Thus, when a Bodhisattva dwells in the first ground, they should seek, request, and inquire from all Buddhas, Bodhisattvas, and good spiritual friends about the fruits of various aspects in the second ground and the Dharmas for accomplishing the ground, without any sense of satisfaction. Likewise, in the third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth grounds, they should seek, request, and inquire from all Buddhas, Bodhisattvas, and good spiritual friends about the fruits of various aspects and the Dharmas for accomplishing the ten grounds, without any sense of satisfaction. This Bodhisattva is skilled in knowing the obstacles and antidotes of all the grounds, skilled in knowing the formation and destruction of the grounds, skilled in knowing the characteristics of the grounds, skilled in knowing the attainment and cultivation of the grounds, skilled in knowing the pure aspects of the grounds, skilled in knowing the progression of the grounds, skilled in knowing the dwelling places of the grounds, skilled in knowing the superior wisdom of comparing the grounds, skilled in knowing the non-retrogression of the grounds, and skilled in the pure transformation of all Bodhisattva grounds into the wisdom ground of the Tathagata (Buddha). All you Buddha-sons! When a Bodhisattva thus skillfully arises in the characteristics of the grounds, embarking from the first ground without dwelling in intentional accomplishment, and even transforming and entering into the tenth ground, there are no obstacles. Because they have attained the wisdom and light of the ten grounds, they can attain the wisdom light of all Buddhas.'
明。諸佛子！譬如善巧導師，多將人眾向彼大城。未發之時應先問道中利益諸事，復問道中退患過咎，復問道處中間勝事，復問道處中間退患過咎。具道資糧，作所應作，推求請問。未發初處，是大導師乃至善知到彼大城。未發初處，此導師能以智慧思惟籌量，具諸資用令無所乏，正導眾人乃至得到大城，于險道中免諸患難，身及眾人皆無憂惱。諸佛子！菩薩摩訶薩善巧導師亦復如是，住于初地善知地障對治，乃至善知一切菩薩地清凈轉入如來智地。爾時菩薩具大福德助道資糧、善擇智慧助道，欲將一切眾生向薩婆若大城。未發初處，應先問地道功德，復問諸地退患，復問地道處中間勝事，復問地道處中間退患。具大功德智慧資糧，作所應作，應從諸佛菩薩善知識所推求請問。未發初處，是菩薩善知地障對治，乃至善知能到薩婆若大城。未發初處，菩薩如是智慧分別具大功德智慧資糧，將一切眾生如應教化，出過世間險難惡處，乃至令住薩婆若大城，不為世間生死險過所染，身及眾生無諸衰惱。諸佛子！是故菩薩摩訶薩常應心不疲惓勤修諸地業勝智本行。諸佛子！是名略說菩薩摩訶薩入初菩薩歡喜地門，廣說則有無量百千萬億阿僧祇事。
論曰：諸相者，隨諸地中所有諸障及對治相故。得者，證出世間智故。果
者，因證智力得世間出世間智故。成地諸法者，所謂信等，為滿足彼故。有五種方便：一、觀方便；二、得方便；三、增上方便；四、不退方便；五、盡至方便。觀方便者，障對治成壞善巧，如經「是菩薩善知諸地障對治故、善知地成壞故，十種地障對治故，名為十地」。如本分中說，如是次第集故成、散故壞。得方便者，欲入方便、已入方便，彼勝進方便，如經「善知地相故、善知地得修故、善知地清凈分」故。增上方便者，地地轉行、地地住處、地地增長善巧，如經「善知地地轉行故、善知地地住處故、善知地地挍量勝智」故。不退方便者，如經「善知地得不退轉」故。盡至方便者，菩薩地盡入如來地善巧，如經「善知一切菩薩地清凈轉入如來智地」故。諸佛子譬如善巧導師多將人眾向彼大城者，令得正行故。于中導師者，有二種方便：一者不迷道方便，于道路中是利是退患，于道路處是勝是過咎，皆善巧知。如經「先問道中利益諸事故，復問道中退患過咎故，復問道處中間勝事故，復問道處中間退患過咎」故。二者資具利益方便，如經「具道資糧，作所應作」故。云何攝報果利益勝？
經曰：菩薩摩訶薩住此初地，多作閻浮提王，豪貴自在常護正法，能以大施攝取眾生，善除眾生慳貪妒嫉之垢，常行大舍
【現代漢語翻譯】 現代漢語譯本 這些人，因為證得了智慧和力量，獲得了世間和出世間的智慧。成就菩薩地的各種法，例如信心等等，是爲了滿足這些條件。有五種方便：第一，觀察方便；第二，獲得方便；第三，增上方便；第四，不退方便；第五，窮盡到達方便。觀察方便是指，對於障礙的對治、成就和壞滅都非常善巧，如經文所說：『這位菩薩善於瞭解各個菩薩地的障礙和對治方法，善於瞭解菩薩地的成就和壞滅，因為通達十種菩薩地的障礙和對治，所以稱為十地』。正如《瑜伽師地論·本地分》中所說，像這樣次第聚集就能成就，分散就會壞滅。獲得方便是指，想要進入的方便、已經進入的方便，以及超越這些的殊勝精進方便，如經文所說：『善於瞭解菩薩地的體相，善於瞭解如何修習才能獲得菩薩地，善於瞭解菩薩地的清凈部分』。增上方便是指，在各個菩薩地之間轉化修行、安住于各個菩薩地、以及在各個菩薩地中增長善法的善巧，如經文所說：『善於瞭解在各個菩薩地之間轉化修行，善於瞭解安住于各個菩薩地，善於瞭解在各個菩薩地之間比較和衡量殊勝的智慧』。不退方便是指，如經文所說：『善於瞭解獲得菩薩地后不會退轉』。窮盡到達方便是指，菩薩善巧地將菩薩地窮盡，並進入如來地，如經文所說：『善於瞭解一切菩薩地清凈地轉化並進入如來的智慧之地』。 諸佛之子，譬如一位善於引導的導師，帶領眾多人前往那座大城市，使他們能夠正確地行進。其中，導師有兩種方便：第一，不迷失道路的方便，對於道路上的利益和退失的禍患，對於道路上的殊勝之處和過失，都非常善巧地瞭解。如經文所說：『首先講述道路中的利益，然後講述道路中的退失和禍患，然後講述道路中間的殊勝之處，然後講述道路中間的退失和禍患』。第二，提供資具利益的方便，如經文所說：『具備道路上的資糧，做應該做的事情』。那麼，如何才能攝取回報果報的利益和殊勝呢？ 經文說：菩薩摩訶薩安住于這初地（Prathama-bhumi），大多會成為閻浮提（Jambudvipa）的國王，擁有尊貴的地位和自在的權力，經常守護正法，能夠以廣大的佈施來攝取眾生，善於去除眾生的慳吝和嫉妒的污垢，經常行廣大布施。
【English Translation】 English version These individuals, because of having verified wisdom and power, obtain worldly and trans-worldly wisdom. The dharmas that accomplish the Bodhisattva grounds, such as faith, etc., are for the purpose of fulfilling those conditions. There are five kinds of skillful means: first, the skillful means of observation; second, the skillful means of attainment; third, the skillful means of increase; fourth, the skillful means of non-regression; fifth, the skillful means of exhaustive arrival. The skillful means of observation refers to being skilled in the treatment of obstacles, accomplishment, and destruction, as the sutra says: 'This Bodhisattva is skilled in understanding the obstacles and treatments of each Bodhisattva ground, skilled in understanding the accomplishment and destruction of the grounds, and because of understanding the ten kinds of obstacles and treatments of the grounds, is called the Ten Grounds (Dasa-bhumi)'. As it is said in the 'Local Section' of the Yogacarabhumi-sastra, like this, gathering in sequence leads to accomplishment, and scattering leads to destruction. The skillful means of attainment refers to the skillful means of wanting to enter, the skillful means of already having entered, and the superior progressive skillful means beyond these, as the sutra says: 'Skilled in understanding the characteristics of the grounds, skilled in understanding how to cultivate to attain the grounds, skilled in understanding the pure aspects of the grounds'. The skillful means of increase refers to being skilled in transforming practice between the grounds, dwelling in the grounds, and increasing good dharmas in the grounds, as the sutra says: 'Skilled in understanding the transformation of practice between the grounds, skilled in understanding dwelling in the grounds, skilled in understanding comparing and measuring the superior wisdom between the grounds'. The skillful means of non-regression refers to, as the sutra says: 'Skilled in understanding non-regression after attaining the grounds'. The skillful means of exhaustive arrival refers to the Bodhisattva skillfully exhausting the Bodhisattva grounds and entering the Tathagata ground, as the sutra says: 'Skilled in understanding the pure transformation of all Bodhisattva grounds and entering the wisdom ground of the Tathagata'. Sons of the Buddhas, it is like a skillful guide leading many people towards that great city, enabling them to proceed correctly. Among them, the guide has two kinds of skillful means: first, the skillful means of not getting lost on the road, being very skilled in understanding the benefits and harmful drawbacks on the road, and the superior aspects and faults on the road. As the sutra says: 'First, explain the benefits in the road, then explain the drawbacks and faults in the road, then explain the superior aspects in the middle of the road, then explain the drawbacks and faults in the middle of the road'. Second, the skillful means of providing beneficial resources, as the sutra says: 'Equipped with the provisions for the road, do what should be done'. So, how can one gather the benefits and superior aspects of the retribution result? The sutra says: The Bodhisattva-Mahasattva dwelling in this first ground (Prathama-bhumi), mostly becomes the king of Jambudvipa (Jambudvipa), possessing noble status and free power, constantly protecting the true Dharma, able to gather beings with great generosity, skilled in removing the defilements of stinginess and jealousy from beings, and constantly practicing great giving.
而無窮盡。所作善業，佈施、愛語、利益、同事，是諸福德皆不離唸佛、不離念法、不離念僧、不離念諸菩薩、不離念菩薩行、不離念諸波羅蜜、不離念十地、不離念不壞力、不離念無畏、不離唸佛不共法，乃至不離念具足一切種一切智智。常生是心：我當於一切眾生中為首為勝、為大為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。諸佛子！是菩薩摩訶薩若欲舍家勤行精進，于佛法中便能捨家妻子五欲。得出家已勤行精進，於一念間得百三昧、得見百佛、知百佛神力，能動百佛世界、能入百佛世界、能照百佛世界、能教化百佛世界眾生、能住壽百劫、能知過去未來世各百劫事、能善入百法門、能變身為百，於一一身能示百菩薩以為眷屬。
論曰：攝報果利益勝者，有二種：一、在家果；二、出家果。在家果復有二種：一者上勝身，閻浮提王等，如經「菩薩摩訶薩住此初地多作閻浮提王，豪貴自在常護正法」故。二者上勝果，善巧調伏慳貪嫉妒等，如經「能以大施攝取眾生，善除眾生慳貪嫉妒垢」等。能以大施攝取眾生者，自行佈施善勸他施，攝取眾生善轉眾生慳嫉之垢，方便善巧以四攝法攝取眾生故。不離唸佛等者，示現不離念自利益事。如是諸念於事中行已，成大恭敬除諸妄想。此
【現代漢語翻譯】 現代漢語譯本：而且這種功德是無窮無盡的。所做的各種善業，包括佈施、愛語、利益、同事（四攝法），這些福德都不離唸佛（憶念佛陀）、不離念法（憶念佛法）、不離念僧（憶念僧團）、不離念諸菩薩（憶念諸位菩薩）、不離念菩薩行（憶念菩薩的修行）、不離念諸波羅蜜（憶念各種波羅蜜，即到達彼岸的方法）、不離念十地（菩薩修行的十個階段）、不離念不壞力（堅不可摧的力量）、不離念無畏（無所畏懼）、不離唸佛不共法（佛陀獨有的功德），乃至不離念具足一切種一切智智（圓滿具備所有智慧的佛陀的智慧）。常常生起這樣的心念：我應當在一切眾生中成為首領、成為最殊勝的、成為最偉大的、成為最美妙的、成為最微妙的、成為最高的、成為無上的、成為引導者、成為將領、成為導師、成為最受尊敬的，乃至成為一切智智的依靠者。諸位佛子！這位菩薩摩訶薩如果想要捨棄家庭，勤奮精進地修行，在佛法中就能捨棄家庭、妻子和五欲（色、聲、香、味、觸）。出家之後勤奮精進地修行，在一念之間就能獲得百種三昧（禪定）、得見百尊佛、知曉百尊佛的神力，能夠震動百個佛世界、能夠進入百個佛世界、能夠照亮百個佛世界、能夠教化百個佛世界的眾生、能夠住世百劫、能夠知曉過去未來世各百劫的事情、能夠善巧地進入百種法門、能夠變化成為百個化身，在每一個化身上都能示現百位菩薩作為眷屬。
論曰：總結來說，獲得果報的殊勝利益有兩種：一是在家果，二是在家果。在家果又分為兩種：一是殊勝的身份，比如閻浮提（Jambudvipa，我們所居住的這個世界）的國王等，正如經文所說：『菩薩摩訶薩安住于初地時，大多會成為閻浮提的國王，擁有尊貴的地位和自在的權力，常常守護正法』。二是殊勝的果報，能夠善巧地調伏慳貪嫉妒等煩惱，正如經文所說：『能夠以廣大的佈施來攝取眾生，善於去除眾生的慳貪嫉妒的污垢』等等。『能夠以廣大的佈施來攝取眾生』，指的是自己實行佈施，也善於勸導他人佈施，攝取眾生，善於轉化眾生的慳吝和嫉妒的污垢，善用方便和善巧，用四攝法（佈施、愛語、利益、同事）來攝取眾生。『不離唸佛等』，是示現不離憶念自我利益的事情。像這樣，各種憶念在事情中實行之後，就能成就大恭敬心，去除各種妄想。這裡
【English Translation】 English version: And this merit is inexhaustible. All the good deeds done, including giving, loving speech, benefiting, and acting in concert (the Four Means of Attraction), these merits are inseparable from mindfulness of the Buddha (remembering the Buddha), inseparable from mindfulness of the Dharma (remembering the Buddha's teachings), inseparable from mindfulness of the Sangha (remembering the monastic community), inseparable from mindfulness of all Bodhisattvas (remembering all Bodhisattvas), inseparable from mindfulness of the Bodhisattva's practice (remembering the practice of Bodhisattvas), inseparable from mindfulness of all Paramitas (remembering all Paramitas, the means of reaching the other shore), inseparable from mindfulness of the Ten Bhumis (the ten stages of a Bodhisattva's practice), inseparable from mindfulness of indestructible power, inseparable from mindfulness of fearlessness, inseparable from mindfulness of the Buddha's unique qualities, and even inseparable from mindfulness of the complete and perfect wisdom of the Buddha (Sarvajna). Constantly generate this thought: 'I should be the leader among all beings, the most excellent, the greatest, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the general, the teacher, the most revered, and even the reliance of all-knowing wisdom.' O Buddhas' sons! If this Bodhisattva Mahasattva wishes to renounce his home and diligently practice, he can renounce his home, wife, and the five desires (form, sound, smell, taste, and touch) in the Buddha's Dharma. After leaving home and diligently practicing, in a single moment he can attain a hundred Samadhis (meditative states), see a hundred Buddhas, know the divine power of a hundred Buddhas, be able to shake a hundred Buddha worlds, be able to enter a hundred Buddha worlds, be able to illuminate a hundred Buddha worlds, be able to teach and transform the beings of a hundred Buddha worlds, be able to live for a hundred kalpas, be able to know the events of a hundred kalpas in the past and future, be able to skillfully enter a hundred Dharma gates, be able to transform into a hundred bodies, and in each body be able to manifest a hundred Bodhisattvas as attendants.
Treatise says: In summary, there are two kinds of superior benefits of obtaining karmic rewards: one is the fruit of lay life, and the other is the fruit of monastic life. The fruit of lay life is further divided into two types: one is a superior status, such as the king of Jambudvipa (the world we live in), as the sutra says: 'When a Bodhisattva Mahasattva abides in the first Bhumi, he mostly becomes the king of Jambudvipa, possessing noble status and free power, and constantly protects the Dharma.' The second is a superior reward, being able to skillfully subdue afflictions such as stinginess and jealousy, as the sutra says: 'Being able to gather beings with great giving, skillfully removing the defilements of stinginess and jealousy from beings,' and so on. 'Being able to gather beings with great giving' refers to practicing giving oneself, also skillfully encouraging others to give, gathering beings, skillfully transforming the defilements of stinginess and jealousy in beings, skillfully using means and skill, and using the Four Means of Attraction (giving, loving speech, benefiting, and acting in concert) to gather beings. 'Inseparable from mindfulness of the Buddha, etc.' is to show that one is inseparable from remembering matters of self-benefit. In this way, after various recollections are practiced in matters, great reverence can be achieved, and various delusions can be removed. Here
念略有四種：一者上念，念三寶故；二者同法念，念諸菩薩故；三者功德念，念自身他身菩薩行自體轉勝故；四者求義念，念諸力等此是真實究竟故。何者是上念？唸佛等，唸佛法等故。于施者受者財物及菩提，不生分別不取著故。如是一切所作業中，作者不著、境界不著、作事不著、果報不著，以此一切諸行皆愿迴向大菩提故。為首者，有二種：一者勝首，光明功德故；二者大首，獨無二故。勝者，有二種：一者妙智，自在勝故；二者微妙，離一切煩惱自在勝故。大者，有二種：一者上，無與等故；二者無上，無能過故。如是顯示自體功德故。導者，于阿含中分別法義正說故。將者，令他證得義滅諸煩惱故。師者，教授令入正道故。乃至一切智智依止者，以大菩提道教化故。是名在家菩薩攝報果利益勝。複次出家菩薩禪定勝業。勝業有二種：一者三昧勝，所謂於一念間得百三昧，得三昧自在力故。二者三昧所作勝，謂見百佛等。以得是三昧力故，於十方諸佛及佛所加諸菩薩所修習智慧故。能動百佛世界者，令可化眾生生正信故。能入百佛世界、能照百佛世界、能教化百佛世界眾生者，往至及見正化眾生故。能住壽百劫者，攝取勝生故。能知過去未來世各百劫事者，化諸眾生作離惡上首，說善惡業道故。能善入百法門
【現代漢語翻譯】 現代漢語譯本 念略有四種：第一種是上念（殊勝的憶念），憶念三寶（佛、法、僧）的緣故；第二種是同法念（共同修法的憶念），憶念諸菩薩的緣故；第三種是功德念（功德的憶念），憶念自身和他身菩薩行自體（菩薩行的本質）的轉變和殊勝的緣故；第四種是求義念（尋求意義的憶念），憶念諸力（如十力）、等等，這些是真實究竟的緣故。 什麼是上念呢？憶念佛等等，憶念佛法等等的緣故。對於佈施者、受施者、財物以及菩提，不生分別，不執取這些的緣故。像這樣，在一切所作的事業中，作者不執著、境界不執著、所作之事不執著、果報不執著，因為以此一切諸行都愿迴向大菩提的緣故。 為首者，有兩種：第一種是勝首（殊勝的首領），因為光明功德的緣故；第二種是大首（偉大的首領），因為獨一無二的緣故。殊勝者，有兩種：第一種是妙智（奇妙的智慧），因為自在殊勝的緣故；第二種是微妙（精妙），因為遠離一切煩惱自在殊勝的緣故。偉大者，有兩種：第一種是上（至上），因為沒有可以與之相等的緣故；第二種是無上，因為沒有能夠超越的緣故。像這樣顯示自體功德的緣故。 引導者，在阿含（Agama，早期佛教經典）中分別法義，正確解說的緣故。將者，令他人證得義（意義）而滅除諸煩惱的緣故。師者，教授（教導）令其進入正道的緣故。乃至一切智智（對一切事物如實知見的智慧）的依止者，以大菩提道教化的緣故。這稱為在家菩薩攝取果報利益的殊勝。 再次，出家菩薩的禪定殊勝事業。殊勝事業有兩種：第一種是三昧（Samadhi，禪定）殊勝，即所謂在一念之間得到百三昧，得到三昧自在力的緣故。第二種是三昧所作殊勝，即看見百佛等等。因為得到這種三昧力的緣故，對於十方諸佛以及佛所加持的諸菩薩所修習的智慧的緣故。能夠震動百佛世界者，令可教化的眾生生起正信的緣故。能夠進入百佛世界、能夠照耀百佛世界、能夠教化百佛世界眾生者，前往、見到並且正確教化眾生的緣故。能夠住壽百劫者，攝取殊勝的生命的緣故。能夠知道過去未來世各自百劫之事者，教化諸眾生作為遠離惡行的首領，宣說善惡業道的緣故。能夠善入百法門
【English Translation】 English version There are roughly four types of mindfulness: first, superior mindfulness, because of mindfulness of the Three Jewels (Buddha, Dharma, Sangha); second, mindfulness of the same Dharma, because of mindfulness of all Bodhisattvas; third, mindfulness of merit, because of mindfulness of the transformation and superiority of one's own and others' Bodhisattva practices; fourth, mindfulness of seeking meaning, because of mindfulness of all powers (such as the ten powers), etc., as these are truly ultimate. What is superior mindfulness? It is mindfulness of the Buddha, etc., because of mindfulness of the Buddha's Dharma, etc. Not generating distinctions or attachments towards the giver, the receiver, wealth, and Bodhi (Enlightenment). In this way, in all actions performed, the doer is not attached, the realm is not attached, the action is not attached, the karmic result is not attached, because all these actions are wished to be dedicated to Great Bodhi. Being a leader has two aspects: first, superior leadership, because of the light of merit; second, great leadership, because of being uniquely without equal. Being superior has two aspects: first, wondrous wisdom, because of being freely superior; second, subtle and wondrous, because of being freely superior by being free from all afflictions. Being great has two aspects: first, supreme, because there is nothing equal to it; second, unsurpassed, because there is nothing that can surpass it. Thus, displaying the merit of one's own essence. A guide is one who distinguishes the meaning of the Dharma and explains it correctly in the Agamas (early Buddhist scriptures). A leader is one who enables others to attain meaning and extinguish all afflictions. A teacher is one who instructs and leads others into the right path. Even the reliance on all-knowing wisdom is because of teaching with the Great Bodhi path. This is called the superior benefit of the fruits of the actions of a Bodhisattva at home. Furthermore, the superior karma of a renunciate Bodhisattva is meditation. There are two types of superior karma: first, the superiority of Samadhi (meditative absorption), that is, attaining a hundred Samadhis in a single moment, because of attaining the power of freedom in Samadhi. Second, the superiority of what is accomplished through Samadhi, such as seeing a hundred Buddhas, etc. Because of attaining this power of Samadhi, one cultivates wisdom towards the Buddhas in the ten directions and the Bodhisattvas blessed by the Buddhas. One who can shake a hundred Buddha-worlds does so to cause sentient beings who can be transformed to generate right faith. One who can enter a hundred Buddha-worlds, illuminate a hundred Buddha-worlds, and teach a hundred Buddha-worlds of sentient beings does so by going to, seeing, and correctly teaching sentient beings. One who can abide for a hundred kalpas (eons) does so to gather superior births. One who can know the events of a hundred kalpas in the past and future does so to teach sentient beings to be leaders in abandoning evil, and to explain the paths of good and evil karma. One who can skillfully enter a hundred Dharma-gates
者，為增長自智慧，思惟種種法門義故。能變身為百，於一一身能示百菩薩以為眷屬者，作多利益速疾行故。云何愿智果利益勝？
經曰：若以願力自在勝上，菩薩願力示現過於此數，示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業，是諸神通乃至無量百千萬億那由他劫不可數知。
論曰：于中身者，是一切菩薩行根本所依故。依彼身故有光明及神通，依光明有天眼，以有天眼見前境界。一切眼有五種應知。依神通有音聲及行莊嚴加等。音聲者，應彼言說故。行者，遍至十方故。莊嚴者，作種種應現故。加者，神力加彼故。信者，依三昧門現神通力，隨眾生信利益成就故。業者，依慧眼所攝陀羅尼門現說法故。略說一切諸地各有因體果相應知。
十地經論初歡喜地捲之三 大正藏第 26 冊 No. 1522 十地經論
十地經論離垢地第二卷之四
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：菩薩如是已證正位，依出世間道、因清凈戒，說第二菩薩離垢地。此清凈戒有二種凈：一、發起凈；二、自體凈。發起凈者，說十種直心。
經曰：爾時金剛藏菩薩摩訶薩言：諸佛子！若菩薩已具足初地，欲得第二
【現代漢語翻譯】 現代漢語譯本： 問：爲了增長自己的智慧，思考種種法門的意義，（菩薩）能夠變身為百個，在每一個身體上都能示現百個菩薩作為眷屬，這是因為能做更多利益眾生的事情，並且行動迅速。那麼，愿智的果報在利益方面如何殊勝呢？
經文說：如果憑藉願力的自在和殊勝，菩薩的願力所展現的神通會超過這個數量，示現種種神通，或者身體的神通，或者光明的神通，或者神通本身，或者天眼的神通，或者境界的神通，或者音聲的神通，或者行為的神通，或者莊嚴的神通，或者加持的神通，或者信心的神通，或者事業的神通。這些神通乃至無量百千萬億那由他（nayuta，數量單位，意為極多）劫都無法數清。
論中說：其中身體的神通，是一切菩薩行根本所依賴的。依靠這個身體，才會有光明和神通；依靠光明，才會有天眼；有了天眼，才能看到前面的境界。一切眼有五種，應當知道。依靠神通，才會有音聲以及行為、莊嚴、加持等等。音聲，是爲了應合衆生的言說。行為，是爲了遍至十方。莊嚴，是爲了示現種種應化的形象。加持，是神力加被于眾生。信心，是依靠三昧（samadhi，禪定）之門顯現神通力，隨順眾生的信心而成就利益。事業，是依靠慧眼所攝持的陀羅尼（dharani，總持）之門而說法。簡略地說，一切諸地各有其因、體、果，應當相應地瞭解。
《十地經論》初歡喜地捲之三
《十地經論》離垢地第二卷之四
天親（Vasubandhu）菩薩造
後魏北印度三藏菩提流支（Bodhiruci）譯
論中說：菩薩像這樣已經證得正位，依靠出世間的道，因為清凈的戒律，宣說第二菩薩離垢地。這種清凈的戒律有兩種清凈：一是發起清凈；二是自體清凈。發起清凈，是說十種直心。
經文說：這時，金剛藏（Vajragarbha）菩薩摩訶薩說：諸位佛子！如果菩薩已經具足初地，想要得到第二地……
【English Translation】 English version: Question: In order to increase one's own wisdom and contemplate the meaning of various Dharma gates, (a Bodhisattva) can transform into hundreds of bodies, and in each body can manifest hundreds of Bodhisattvas as attendants. This is because they can do more to benefit sentient beings and act quickly. So, how is the fruit of Wish-Wisdom superior in terms of benefits?
The Sutra says: If relying on the freedom and superiority of the power of vows, the supernatural powers manifested by the Bodhisattva's power of vows will exceed this number, manifesting various supernatural powers, whether it be the supernatural power of the body, or the supernatural power of light, or the supernatural power itself, or the supernatural power of the divine eye, or the supernatural power of the realm, or the supernatural power of sound, or the supernatural power of action, or the supernatural power of adornment, or the supernatural power of blessing, or the supernatural power of faith, or the supernatural power of karma. These supernatural powers, even for immeasurable hundreds of thousands of millions of nayutas (nayuta, a unit of quantity, meaning extremely many) of kalpas (kalpa, an aeon), cannot be counted.
The Treatise says: Among them, the supernatural power of the body is the fundamental basis upon which all Bodhisattva practices rely. Relying on this body, there will be light and supernatural powers; relying on light, there will be the divine eye; with the divine eye, one can see the realm in front. All eyes have five types, which should be known. Relying on supernatural powers, there will be sound, as well as action, adornment, blessing, and so on. Sound is to accord with the speech of sentient beings. Action is to reach all ten directions. Adornment is to manifest various responsive forms. Blessing is the divine power blessing sentient beings. Faith is relying on the Samadhi (samadhi, meditative concentration) gate to manifest supernatural power, and accomplishing benefits according to the faith of sentient beings. Karma is relying on the Dharani (dharani, mnemonic device, incantation) gate embraced by the wisdom eye to expound the Dharma. Briefly speaking, each of the grounds has its cause, substance, and fruit, which should be understood accordingly.
《Ten Stages Sutra Treatise》, Volume 3, First Joyful Ground
《Ten Stages Sutra Treatise》, Volume 4, Second Stainless Ground
Composed by Bodhisattva Vasubandhu (Vasubandhu)
Translated by Tripitaka Bodhiruci (Bodhiruci) of Northern India during the Later Wei Dynasty
The Treatise says: The Bodhisattva, having thus attained the right position, relies on the transcendental path, because of pure precepts, and expounds the Second Bodhisattva Stainless Ground. This pure precept has two kinds of purity: first, the purity of initiation; second, the purity of the self-nature. The purity of initiation is to speak of the ten kinds of straightforward minds.
The Sutra says: At this time, Bodhisattva Mahasattva Vajragarbha (Vajragarbha) said: 'Disciples of the Buddha! If a Bodhisattva has already fulfilled the First Ground and desires to attain the Second Ground...'
地者，當生十種直心。何等為十？一、直心；二、柔軟心；三、調柔心；四、善心；五、寂滅心；六、真心；七、不雜心；八、不悕望心；九、勝心；十、大心。菩薩生是十心，得入第二菩薩離垢地。
論曰：十種直心者，依清凈戒直心性戒成就，隨所應作自然行故。直心復有九種：一者柔軟直心，共喜樂意持戒行故。二者調柔直心，自在力故，性善持戒煩惱不雜故。三者善直心，守護諸根不誤犯戒，猶如良馬性調伏故。四者寂滅直心，調伏柔軟不生高心故。五者真直心，能忍諸惱如真金故。六者不雜直心，所得功德不生厭足，依清凈戒更求勝戒樂寂靜故。七者不悕望直心，不願諸有勢力自在故。八者勝直心，為利益眾生不斷有愿故。九者大直心，隨順有果而不染故。自體凈者，有三種戒：一、離戒凈；二、攝善法戒凈；三、利益眾生戒凈。離戒凈者，謂十善業道，從離殺生乃至正見，亦名受戒凈。攝善法戒凈者，于離戒凈為上，從菩薩作是思惟：眾生墮諸惡道，皆由十不善業道集因緣，乃至是故我應等行十善業道，一切種清凈故。利益眾生戒凈者，于攝善法戒為上，從菩薩復作是念：我遠離十不善業道，樂行法行乃至生尊心等。
經曰：諸佛子！菩薩住菩薩離垢地，自性成就十善業道，遠離一切殺生，
【現代漢語翻譯】 現代漢語譯本： 地（Bhumi，土地、境界），應當生起十種直心。哪十種呢？一、直心；二、柔軟心；三、調柔心；四、善心；五、寂滅心；六、真心；七、不雜心；八、不希（Hī，希望）望心；九、勝心；十、大心。菩薩生起這十種心，就能進入第二菩薩離垢地（Vimalā Bhūmi，遠離污垢的境界）。 論曰：十種直心，是依清凈戒（Śīla，戒律）而生，直心之體性由戒成就，隨其所應自然而行。直心又有九種：一者，柔軟直心，以共同的喜樂之意來持戒修行。二者，調柔直心，因有自在之力，本性善良持戒，煩惱不雜。三者，善直心，守護諸根（Indriya，感覺器官），不誤犯戒，猶如良馬性情調順。四者，寂滅直心，調伏柔軟，不生高慢之心。五者，真直心，能忍受各種惱害，如真金一般。六者，不雜直心，對於所得功德不生厭足，依清凈戒，更求殊勝之戒，樂於寂靜。七者，不希（Hī，希望）望直心，不願求諸有的勢力自在。八者，勝直心，爲了利益眾生，不斷發愿。九者，大直心，隨順因果而不被染著。自體清凈者，有三種戒：一、離戒凈；二、攝善法戒凈；三、利益眾生戒凈。離戒凈，是指十善業道，從遠離殺生乃至正見，也稱為受戒凈。攝善法戒凈，在離戒凈之上，從菩薩這樣思維：眾生墮入諸惡道，都是由於十不善業道聚集因緣，乃至因此我應當平等地行持十善業道，一切種類都清凈。利益眾生戒凈，在攝善法戒之上，從菩薩又這樣思念：我遠離十不善業道，樂於行法，乃至生起尊重之心等。 經曰：諸佛子！菩薩安住于菩薩離垢地（Vimalā Bhūmi，遠離污垢的境界），自性成就十善業道，遠離一切殺生。
【English Translation】 English version: 'Ground' (Bhumi, land, state) means that one should generate ten kinds of straightforward minds. What are the ten? First, straightforward mind; second, soft mind; third, tamed mind; fourth, good mind; fifth, quiescent mind; sixth, true mind; seventh, unmixed mind; eighth, non-aspiring mind; ninth, superior mind; tenth, great mind. When a Bodhisattva generates these ten minds, they can enter the second Bodhisattva Vimalā Bhūmi (stainless ground). The Treatise says: The ten kinds of straightforward minds are based on pure precepts (Śīla, moral discipline), and the nature of straightforward mind is accomplished by the precepts, naturally acting as it should. Straightforward mind also has nine aspects: First, soft straightforward mind, holding precepts and practicing with shared joy and pleasure. Second, tamed straightforward mind, because of the power of self-mastery, being inherently good in holding precepts, and free from the mixture of afflictions. Third, good straightforward mind, guarding the sense faculties (Indriya, sense organs) and not mistakenly violating precepts, like a well-trained horse. Fourth, quiescent straightforward mind, taming and softening, not giving rise to arrogance. Fifth, true straightforward mind, able to endure all kinds of troubles, like true gold. Sixth, unmixed straightforward mind, not becoming weary of the merits gained, relying on pure precepts, further seeking superior precepts, and delighting in tranquility. Seventh, non-aspiring straightforward mind, not desiring the power and freedom of all existences. Eighth, superior straightforward mind, constantly making vows for the benefit of sentient beings. Ninth, great straightforward mind, conforming to cause and effect without being defiled. One who is pure in their own nature has three kinds of precepts: First, purity through abstaining from precepts; second, purity through gathering good dharmas; third, purity through benefiting sentient beings. Purity through abstaining from precepts refers to the ten good karmic paths, from abstaining from killing to right view, also called purity through receiving precepts. Purity through gathering good dharmas is superior to purity through abstaining from precepts, arising from a Bodhisattva's thought: Sentient beings fall into evil realms because of the accumulation of causes and conditions from the ten non-virtuous karmic paths, and therefore I should equally practice the ten virtuous karmic paths, being pure in all ways. Purity through benefiting sentient beings is superior to purity through gathering good dharmas, arising from a Bodhisattva's thought: I will stay away from the ten non-virtuous karmic paths, delight in practicing the Dharma, and generate a respectful mind, etc. The Sutra says: 'Oh, sons of Buddha! Bodhisattvas abiding in the Bodhisattva Vimalā Bhūmi (stainless ground) naturally accomplish the ten good karmic paths, staying away from all killing.'
捨棄刀杖無瞋恨心。有慚有愧具足憐愍，於一切眾生生安隱心慈心。是菩薩尚不噁心惱諸眾生，何況於他眾生起眾生想故起重心身行加害。
論曰：說十善業道遠離一切殺生者，示現遠離勝利益勝故。依離殺生有三種離：一者因離，如經「捨棄刀杖無瞋恨心，有慚有愧具足憐愍」故。二者對治離，如經「於一切眾生生安隱心慈心」故。三者果行離，如經「尚不噁心惱諸眾生，何況於他眾生起眾生想故，起重心身行加害」故。于中殺生有二種因：一、受畜因；二、起因。受畜因有二種，所謂刀、杖。刀者斫截事，杖者捶打事。如經「捨棄刀杖」故。乃至咒術諸藥能殺之具，悉皆遠離。起因有二種，所謂貪、瞋。為財利故造諸惡業，乃至沒命心無恥悔，對治是等，如經「有慚有愧」故。為貪眾生捕養籠系令生苦惱，對治是等，如經「具足憐愍」故。離此二種，故言因離。對治離有二種：一者安隱心，於一切眾生而作利益，以善法教化令住善道涅槃因故。二者慈心，令彼眾生得人天報、涅槃樂果故，如經「於一切眾生生安隱心慈心」故。如是于因果中不顛倒求，離愚癡心殺生祭祀等，對治者即名為離，故名對治離，彼能離故。言眾生者，示諸眾生非常非斷，隨命根因緣，乃至現得壽命住世，死則依業煩惱力未來還生故
【現代漢語翻譯】 現代漢語譯本 捨棄刀杖，不起瞋恨之心。心懷慚愧，具足憐憫，對一切眾生生起安穩之心和慈悲之心。這樣的菩薩尚且不會以噁心惱害眾生，更何況是對其他眾生生起『眾生』的分別念，從而以沉重之心和身行去加害他們呢？
論曰：宣說十善業道遠離一切殺生，是爲了顯示遠離殺生具有殊勝的利益。依據遠離殺生有三種遠離：一是因上的遠離，如經文所說『捨棄刀杖，不起瞋恨之心，心懷慚愧，具足憐憫』；二是針對煩惱的對治而遠離，如經文所說『於一切眾生生安隱心慈心』；三是果上的行為遠離，如經文所說『尚不噁心惱諸眾生，何況於他眾生起眾生想故，起重心身行加害』。
其中，殺生有兩種因：一是受用和畜養的因，二是發起的因。受用和畜養的因有兩種，即刀和杖。刀是用來砍截的，杖是用來捶打的。如經文所說『捨棄刀杖』。乃至咒術和藥物等能夠殺生的工具，都要全部遠離。發起的因也有兩種，即貪和瞋。爲了財利而造作各種惡業，乃至臨死時心生後悔，針對這些，如經文所說『有慚有愧』。爲了貪圖眾生而捕捉、飼養、囚禁，使他們遭受痛苦，針對這些，如經文所說『具足憐憫』。遠離這兩種因，所以稱為因上的遠離。
對治的遠離有兩種：一是安隱心，對一切眾生都作利益，用善法教化他們，使他們安住于善道和涅槃的因；二是慈心，使那些眾生得到人天果報和涅槃的快樂，如經文所說『於一切眾生生安隱心慈心』。像這樣在因果中不顛倒地追求，遠離因愚癡心而進行的殺生祭祀等行為，這種對治就叫做遠離，所以稱為對治的遠離，因為這種對治能夠使人遠離殺生。經文中所說的『眾生』，是顯示諸眾生不是常，也不是斷，隨著命根的因緣，乃至現在得到壽命而住世，死後則依靠業和煩惱的力量，未來還會再生。
【English Translation】 English version Abandoning knives and staffs, without hatred in their hearts. Possessing shame and remorse, fully endowed with compassion, they generate a mind of peace and loving-kindness towards all beings. Such Bodhisattvas would not even harm beings with an evil thought, let alone generate the thought of 'beings' towards other beings, thereby engaging in weighty physical actions of harm.
Treatise says: Explaining that the Ten Virtuous Paths of Action involve abandoning all killing demonstrates the supreme benefit of such abandonment. Based on abandoning killing, there are three types of abandonment: first, abandonment of the cause, as the sutra says, 'Abandoning knives and staffs, without hatred in their hearts, possessing shame and remorse, fully endowed with compassion'; second, abandonment through counteracting afflictions, as the sutra says, 'Generating a mind of peace and loving-kindness towards all beings'; third, abandonment through the result of actions, as the sutra says, 'Would not even harm beings with an evil thought, let alone generate the thought of 'beings' towards other beings, thereby engaging in weighty physical actions of harm'.
Among these, there are two causes for killing: first, the cause of using and keeping; second, the cause of arising. The cause of using and keeping has two aspects, namely knives and staffs. Knives are for cutting, and staffs are for beating. As the sutra says, 'Abandoning knives and staffs.' Furthermore, all instruments of killing, such as spells and medicines, should be completely abandoned. There are also two causes for arising, namely greed and hatred. For the sake of wealth and profit, one creates various evil deeds, even to the point of regretting it at the time of death. To counteract these, as the sutra says, 'Possessing shame and remorse.' Capturing, raising, and imprisoning beings out of greed, causing them suffering, to counteract these, as the sutra says, 'Fully endowed with compassion.' Abandoning these two causes is therefore called abandonment of the cause.
There are two types of abandonment through counteraction: first, a mind of peace, benefiting all beings, teaching them with good Dharma, enabling them to abide in the causes of the good path and Nirvana; second, loving-kindness, enabling those beings to obtain the rewards of humans and gods, and the bliss of Nirvana, as the sutra says, 'Generating a mind of peace and loving-kindness towards all beings.' In this way, not seeking in a reversed manner in cause and effect, abandoning killing sacrifices and other actions arising from a mind of ignorance, this counteraction is called abandonment, hence it is called abandonment through counteraction, because this counteraction enables one to abandon killing. The term 'beings' in the sutra shows that beings are neither permanent nor annihilated, following the conditions of the life force, even to the point of presently obtaining life and abiding in the world, and after death, relying on the power of karma and afflictions, they will be reborn in the future.
。果行離有二種：一者微細心，念害故；二者粗重身，行惱害故。如經「是菩薩尚不噁心惱諸眾生，何況於他眾生起眾生想故起重心身行加害」故。于中粗行有五種：一者身，如經「他」故。二者事，如經「眾生」故。三者想，如經「眾生想」故。四者行，如經「故起重心」故。五者體，如經「身行加害」故。
經曰：離諸劫盜，資生之物常自滿足，不壞他財。若物屬他、他所用事、他守護想，不生盜心。是菩薩乃至草葉不與不取，何況其餘資生之具。
論曰：依離劫盜有三種離：一、因離；二、對治離；三、果行離。因離者，自資生不足，此對治，如經「資生之物常自滿足」故。對治離者，所謂佈施，于自資生舍而不著，以無貪故不壞當來資生。如經「不壞他財」故。果行離者有二種：一者微細物不與不取，二者粗重物不與不取。此五種示現：一者身，如經「若物屬他」故。二者事，如經「他所用事」故。三者想，如經「他守護想」故。四者行，盜心取故，如經「不生盜心」故。五者體，所謂微粗，如經「乃至草葉不與不取，何況其餘資生之具」故。
經曰：離於邪淫，自足妻色不求他妻，他守護女人及以他妻、姓親標護、戒法所護，是菩薩乃至不生貪求念想之心，何況彼此二形從事，況復非處
【現代漢語翻譯】 現代漢語譯本 果行離有二種：一是微細的心，因為有傷害的念頭；二是粗重的身體，因為有惱害的行為。如經文所說：『這位菩薩尚且不會以噁心惱害眾生，更何況對於其他眾生生起眾生之想，因而以沉重的心和身體行為去加害他們。』因此，粗重的行為有五種：一是身體，如經文中的『他』所指；二是事件，如經文中的『眾生』所指；三是想法，如經文中的『眾生想』所指；四是行為，如經文中的『故起重心』所指；五是本體，如經文中的『身行加害』所指。
經文說：遠離各種劫掠偷盜，對於維持生活的物品常常感到滿足，不破壞他人的財物。如果某物屬於他人、為他人所用、被他人守護，就不生起盜取之心。這位菩薩乃至一片草葉，未經允許都不會拿取，更何況其他的資生之具。
論中說：依據遠離劫盜有三種遠離：一是因上的遠離；二是對治上的遠離；三是果行上的遠離。因上的遠離，是指自己維持生活的物品不足，對此進行對治，如經文所說：『對於維持生活的物品常常感到滿足』。對治上的遠離，是指佈施，對於自己的資生之物捨棄而不執著，因為沒有貪婪之心，所以不破壞將來的資生。如經文所說：『不破壞他人的財物』。果行上的遠離有兩種：一是微細的物品未經允許不拿取，二是粗重的物品未經允許不拿取。這五種情況的示現：一是身體，如經文中的『若物屬他』所指；二是事件，如經文中的『他所用事』所指；三是想法，如經文中的『他守護想』所指；四是行為，因為有盜心才去偷取，如經文中的『不生盜心』所指；五是本體，指微細和粗重之物，如經文中的『乃至草葉不與不取，何況其餘資生之具』所指。
經文說：遠離邪淫，滿足於自己的妻子，不追求他人的妻子。對於被他人守護的女人，以及他人的妻子、有家族親屬標明身份保護的、有戒律法規保護的，這位菩薩乃至不生起貪求的念頭，更何況彼此二根交合之事，更何況在不適當的場所。
【English Translation】 English version There are two types of 'fruitful conduct of detachment': one is the subtle mind, due to thoughts of harm; the other is the coarse body, due to actions of annoyance. As the sutra says, 'This Bodhisattva does not even harm sentient beings with an evil mind, let alone generate thoughts of sentient beings towards other sentient beings, thus causing harm through heavy-heartedness and bodily actions.' Therefore, there are five types of coarse actions: first, the body, as indicated by 'others' in the sutra; second, the event, as indicated by 'sentient beings' in the sutra; third, the thought, as indicated by 'thought of sentient beings' in the sutra; fourth, the action, as indicated by 'thus causing heavy-heartedness' in the sutra; fifth, the substance, as indicated by 'bodily actions of harm' in the sutra.
The sutra says: 'Abstaining from all robbery and theft, one is always content with one's own means of livelihood, and does not destroy the wealth of others. If something belongs to another, is used by another, or is thought to be protected by another, one does not generate a thieving mind. This Bodhisattva does not even take a blade of grass without permission, let alone other means of livelihood.'
The treatise says: Based on abstaining from robbery and theft, there are three types of abstention: first, abstention in cause; second, abstention through antidote; third, abstention in fruitful conduct. Abstention in cause refers to the insufficiency of one's own means of livelihood; the antidote to this is as the sutra says, 'One is always content with one's own means of livelihood.' Abstention through antidote refers to giving, relinquishing and not being attached to one's own means of livelihood; because of the absence of greed, one does not destroy future means of livelihood. As the sutra says, 'Does not destroy the wealth of others.' There are two types of abstention in fruitful conduct: first, not taking subtle things without permission; second, not taking coarse things without permission. These five types of manifestation: first, the body, as indicated by 'if something belongs to another' in the sutra; second, the event, as indicated by 'is used by another' in the sutra; third, the thought, as indicated by 'is thought to be protected by another' in the sutra; fourth, the action, stealing because of a thieving mind, as indicated by 'does not generate a thieving mind' in the sutra; fifth, the substance, referring to subtle and coarse things, as indicated by 'does not even take a blade of grass without permission, let alone other means of livelihood' in the sutra.
The sutra says: 'Abstaining from sexual misconduct, being content with one's own wife and not seeking the wife of another. Regarding women protected by others, as well as the wives of others, those marked for protection by family and relatives, and those protected by precepts and laws, this Bodhisattva does not even generate thoughts of greedy desire, let alone engage in sexual acts, let alone in inappropriate places.'
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論曰：依離邪淫有三種離：一、因離；二、對治離；三、果行離。因離者，自妻不足，此對治，如經「自足妻色」故。對治離者，現在梵行凈故，不求未來妻色，如經「不求他妻」故。果行離者有二種：一者微細，所謂心中；二者粗重，謂身相中。身相有三種：一、不正；二、非時；三、非處。不正者，他守護女共不共等。共者，他守護故。不共者，他妻故。如經「他守護女人及以他妻」故。姓親標護者，所謂父母親族姓護，及已許他，標識所護故。如經「姓親標護」故。女人者，示現遠離非眾生數女名故。非時者，謂修梵行時，如經「戒法所護」故。非處者，謂非道行淫，如經「況復非處」故。細粗者，謂意業身業二種遠離故，如經「乃至不生貪求念想之心，何況彼此二形從事」故。
經曰：離於妄語，常作實語、諦語、時語。是菩薩乃至夢中，不起覆見、忍見，無心欲作誑他語，何況故妄語。
論曰：依離妄語，有二種離：一、對治離；二、果行離。對治離者即是因離。何以故？彼身業有二種離，妄語中無外事故，復無異因故。如離殺生中受畜因有二種，謂刀、杖，外事如彼中說離棄捨刀杖故。離妄語中無彼身業二種外事故。無異因者，殺生因貪瞋癡等。妄語因者，謂誑他心。遠離彼故即
【現代漢語翻譯】 現代漢語譯本：
論曰：依據遠離邪淫有三種遠離：一、因遠離；二、對治遠離；三、果行遠離。因遠離是指，認為自己的妻子已經足夠，這是對治的方法，如經文所說『滿足於自己妻子的容貌』。對治遠離是指，現在持守清凈的梵行，不追求未來的妻子的容貌，如經文所說『不尋求他人的妻子』。果行遠離有兩種：一是微細的，指心中不起邪淫之念；二是粗重的，指身體上的行為。身體上的行為有三種情況屬於邪淫：一、對像不正；二、時間不對；三、地點不對。對像不正，指與受他人守護的女子，包括共同守護和不共同守護的女子發生關係。共同守護，指女子受他人守護；不共同守護，指是別人的妻子。如經文所說『受他人守護的女人以及他人的妻子』。受到姓氏親族標示守護的女子，指受到父母親族以姓氏守護，以及已經許配給他人，有標識表明受到保護的女子。如經文所說『受到姓氏親族標示守護』。『女人』，是爲了說明要遠離一切非眾生數量的女性名稱。時間不對，指修持梵行的時候行淫，如經文所說『受到戒律保護』。地點不對，指在非性行為的部位行淫，如經文所說『更何況在非性行為的部位』。微細和粗重，指意業和身業兩種遠離，如經文所說『乃至不生起貪求念想之心，何況彼此二形從事』。
經曰：遠離虛妄的言語，經常說真實的、誠實的、及時的言語。這樣的菩薩乃至在夢中，也不會生起覆藏的見解、容忍的見解，沒有心思想要說欺騙他人的話，更何況是故意說謊。
論曰：依據遠離妄語，有兩種遠離：一、對治遠離；二、果行遠離。對治遠離也就是因遠離。為什麼呢？因為身業有兩種遠離，而妄語中沒有外在的事物，也沒有不同的原因。例如遠離殺生中，受畜因有兩種，即刀和杖，外在的事物就像那裡所說，要離棄捨棄刀杖。遠離妄語中沒有像身業那樣的兩種外在事物。沒有不同的原因，殺生的原因是貪嗔癡等。妄語的原因是想要欺騙他人的心。遠離了這些，就是遠離了妄語。
【English Translation】 English version:
Treatise: Based on abstaining from sexual misconduct, there are three types of abstention: 1. Abstention by cause; 2. Abstention by antidote; 3. Abstention by result and practice. Abstention by cause means being content with one's own wife; this is the antidote, as the sutra says, 'Content with the appearance of one's own wife.' Abstention by antidote means maintaining pure conduct now, not seeking the appearance of a future wife, as the sutra says, 'Not seeking another's wife.' Abstention by result and practice has two types: one is subtle, referring to the mind; the other is gross, referring to physical actions. Physical actions have three types: 1. Improper object; 2. Improper time; 3. Improper place. Improper object refers to engaging in sexual activity with a woman protected by others, whether jointly or not. Jointly protected means the woman is guarded by others. Not jointly protected means she is another's wife, as the sutra says, 'A woman protected by others and another's wife.' Protected by family name and relatives refers to those protected by parents, relatives, and family name, and those already betrothed to another, marked as protected, as the sutra says, 'Protected by family name and relatives.' 'Woman' is to indicate the need to abstain from all female names that are not sentient beings. Improper time refers to engaging in sexual activity during the time of practicing pure conduct, as the sutra says, 'Protected by the precepts.' Improper place refers to engaging in sexual activity in a non-sexual area, as the sutra says, 'Moreover, in a non-sexual area.' Subtle and gross refer to the two types of abstention, mental and physical, as the sutra says, 'Even not generating thoughts of greed and desire, let alone engaging in activities with the two forms.'
Sutra: Abstaining from false speech, always speaking truthful, honest, and timely words. Such a Bodhisattva, even in dreams, does not arise with concealed views or tolerant views, and has no intention to speak deceitful words to others, let alone intentionally lying.
Treatise: Based on abstaining from false speech, there are two types of abstention: 1. Abstention by antidote; 2. Abstention by result and practice. Abstention by antidote is the same as abstention by cause. Why? Because physical karma has two types of abstention, but in false speech, there are no external matters, nor are there different causes. For example, in abstaining from killing, the cause of possessing implements has two types, namely knives and staffs, and the external matters are as described there, abandoning and discarding knives and staffs. In abstaining from false speech, there are no two types of external matters like physical karma. There are no different causes; the causes of killing are greed, hatred, and delusion, etc. The cause of false speech is the mind that wants to deceive others. By abstaining from these, one abstains from false speech.
實語成，如是實語對治誑他心即是因離。依彼生此故言無異因，如是對治離即是因離。復對治離有三種：一者隨想語，如經「常作實語」故。二者善思量如事語，如經「諦語」故。三者知時語，不起自身他身衰惱故，如經「時語」故。果行離者，一細、二粗，如經「是菩薩乃至夢中不起覆見忍見，無心欲作誑他語，何況故作妄語」。夢中者是細故，作者是粗。覆見、忍見易解，智見名為見。
經曰：離於兩舌，無破壞心、不恐怖心、不惱亂心，此聞不向彼說此壞故，彼聞不向此說彼壞故。不破同意者，已破者不令增長。不喜離別心，不樂離別心，不樂說離別語，不作離別語，若實若不實。
論曰：依離兩舌，有二種離：一、對治離；二、果行離。對治離者，謂不破壞行：一者心、二者差別。隨其所聞往異處說，此二種用，心受憶持，口業言說，破壞心故。如經「此聞不向彼說此壞故，彼聞不向此說彼壞」故。差別者有三種：一、身壞；二、心壞；三、業壞。身壞有二種：一、未壞；二、已壞。此對治，如經「不破同意者，已破者不令增長」故。心壞亦有二種：一、未破者欲破；二、已破者隨喜。此對治，如經「不喜離別心故，不樂離別心」故。業壞亦有二種：一細、二粗實不實語。此對治，如經「不樂說
【現代漢語翻譯】 現代漢語譯本： 真實的語言成就，像這樣真實的語言對治欺騙他人的心，這就是原因的斷離。因為依靠它而產生這種斷離，所以說沒有不同的原因，像這樣對治斷離就是原因的斷離。又對治斷離有三種：第一種是隨想語，就像經文所說『常常說真實的話』。第二種是善於思量如實的事情的語言，就像經文所說『說真實的話』。第三種是知道時機而說的語言，不引起自身和他人身心的衰敗惱怒，就像經文所說『適時地說』。果行斷離有兩種：一是細微的，二是粗大的，就像經文所說『這位菩薩乃至在夢中都不會生起覆藏的邪見和忍受邪見，沒有心思想要說欺騙他人的話，更何況故意說謊』。夢中是細微的，故意去做是粗大的。覆藏邪見、忍受邪見容易理解，智慧的見解稱為見。
經文說：遠離兩舌，沒有破壞心、不恐怖心、不惱亂心，聽到這些話不向那邊說，因為這樣會破壞關係，聽到那些話不向這邊說，因為這樣會破壞關係。不破壞相同意見的人，對於已經破裂的，不讓它增長。不喜好離別的心，不樂於離別的心，不樂於說離別的話，不做離別的事，無論是真實的還是不真實的。
論中說：依靠遠離兩舌，有兩種斷離：一是、對治斷離；二是、果行斷離。對治斷離，是指不破壞的行為：一是心，二是差別。隨隨便便把聽到的事情往別處說，這兩種作用，心接受憶持，口業進行言說，都是因為有破壞的心。就像經文所說『聽到這些話不向那邊說，因為這樣會破壞關係，聽到那些話不向這邊說，因為這樣會破壞關係』。差別有三種：一是、身體的破壞；二是、內心的破壞；三是、行為的破壞。身體的破壞有兩種：一是、未破壞；二是、已破壞。這種對治，就像經文所說『不破壞相同意見的人，對於已經破裂的，不讓它增長』。內心的破壞也有兩種：一是、未破裂的想要破壞；二是、已破裂的隨喜。這種對治，就像經文所說『不喜好離別的心，不樂於離別的心』。行為的破壞也有兩種：一是細微的，二是粗大的，真實或不真實的語言。這種對治，就像經文所說『不樂於說』
【English Translation】 English version: The accomplishment of truthful speech, like this, truthful speech counteracts the mind that deceives others; this is the separation from the cause. Because this separation arises from relying on it, it is said that there is no different cause; thus, counteracting separation is separation from the cause. Furthermore, there are three types of counteracting separation: first, speech based on recollection, as the sutra says, 'Always speak truthfully.' Second, speech that carefully considers the matter as it is, as the sutra says, 'Speak truthfully.' Third, speech that knows the right time, not causing decline or distress to oneself or others, as the sutra says, 'Speak at the right time.' Separation through the result of actions has two aspects: subtle and coarse, as the sutra says, 'This Bodhisattva, even in dreams, does not give rise to concealed wrong views or tolerate wrong views, and has no intention to speak deceptively to others, let alone intentionally lie.' 'In dreams' refers to the subtle aspect, and 'intentionally doing' refers to the coarse aspect. Concealing wrong views and tolerating wrong views are easy to understand; wise views are called views.
The sutra says: 'Abstaining from divisive speech, without a destructive mind, without a terrifying mind, without a disturbing mind, not speaking about this to that side because it would ruin things, not speaking about that to this side because it would ruin things.' Not breaking up those who agree; not allowing what has already been broken to increase. Not delighting in the mind of separation, not enjoying the mind of separation, not enjoying speaking words of separation, not engaging in actions of separation, whether true or untrue.
The treatise says: Relying on abstaining from divisive speech, there are two kinds of separation: first, counteracting separation; second, separation through the result of actions. Counteracting separation refers to actions that do not destroy: first, the mind; second, distinctions. Casually speaking about what one has heard to another place, these two functions—the mind accepting and remembering, and the karma of speech expressing—are due to having a destructive mind. As the sutra says, 'Not speaking about this to that side because it would ruin things, not speaking about that to this side because it would ruin things.' Distinctions are of three kinds: first, physical destruction; second, mental destruction; third, destruction of actions. Physical destruction has two aspects: first, not yet destroyed; second, already destroyed. This counteracts, as the sutra says, 'Not breaking up those who agree; not allowing what has already been broken to increase.' Mental destruction also has two aspects: first, wanting to destroy what has not yet been destroyed; second, rejoicing in what has already been destroyed. This counteracts, as the sutra says, 'Not delighting in the mind of separation, not enjoying the mind of separation.' Destruction of actions also has two aspects: subtle and coarse, true or untrue speech. This counteracts, as the sutra says, 'Not enjoying speaking.'
離別語、不作離別語，若實若不實」故。
經曰：離於惡口，所有語言侵惱語、粗獷語、苦他語、令他瞋恨語、現前語不現前語、鄙惡語、不斷語、不喜聞語、聞不悅語、瞋惱語、心火能燒語、心熱惱語、不愛語、不樂語、不善自壞身亦壞他人語，如是等語皆悉舍離。所有語言美妙悅耳，所謂潤益語、軟語、妙語、喜聞語、樂聞語、入心語、順理語、多人愛念語、多人喜樂語、和悅語、心遍喜語、能生自心他心歡喜敬信語，常說如是種種美妙語。
論曰：依離惡口，有二種離：一、果行離；二、對治離。果行離者，謂損他語，能令他瞋，如經「侵惱語、粗獷語、苦他語、令他瞋恨語」故。此句次第以後釋前，此等義一名異。復有相對語不相對語、粗惡語、常行語故，如經「現前語不現前語、鄙惡語、不斷語」故。于中現前語者，粗而不斷。不現前語者，微而有斷。如是說者與戒相違，能生他苦令他瞋故，如經「不喜聞語、聞不悅語」故。作不利益語，因瞋妒心起，令他戒相違，如經「瞋惱語」故。令他瞋惱有二種無饒益事：一、未起瞋者能令生瞋，聞時憶時不愛不樂，胸心閉塞故。如經「心火能燒語、心熱惱語、不愛語、不樂語」故。二者已有同意樂事，自身失壞令他失壞，如經「不善自壞身亦壞他人語
【現代漢語翻譯】 現代漢語譯本：
『離別語、不作離別語，若實若不實』故。
經文說：遠離惡口，就是捨棄所有侵犯惱亂的言語、粗暴強硬的言語、使他人痛苦的言語、使他人嗔恨的言語、當面說的言語和背後說的言語、卑鄙醜惡的言語、持續不斷的言語、令人不喜歡的言語、聽了不愉快的言語、使人嗔怒惱恨的言語、能燃燒內心之火的言語、使內心煩熱惱怒的言語、令人不喜愛不快樂的言語、不能使自身和他人得到好處的言語，像這樣的言語都要全部捨棄。而應該說那些美妙悅耳的言語，也就是能滋潤利益的言語、柔和的言語、美好的言語、令人喜歡的言語、樂於聽聞的言語、能進入人心的言語、順應道理的言語、使眾人愛戴思念的言語、使眾人喜悅快樂的言語、和藹可親的言語、使內心充滿喜悅的言語、能使自己和他人內心生起歡喜敬信的言語，要經常說這樣種種美妙的言語。
論中說：依據遠離惡口，有兩種遠離：一是果行離，二是能對治的遠離。果行離，指的是損害他人的言語，能使他人產生嗔恨，就像經文中所說的『侵惱語、粗獷語、苦他語、令他瞋恨語』。這幾句是依次以後面的解釋前面的，這些詞語的意思相同只是說法不同。還有相對的言語和不相對的言語、粗惡的言語、經常說的言語，就像經文中所說的『現前語不現前語、鄙惡語、不斷語』。其中，當面說的言語，是粗暴而不間斷的。背後說的言語，是細微而有間斷的。像這樣說話是與戒律相違背的，能使他人產生痛苦和嗔恨，就像經文中所說的『不喜聞語、聞不悅語』。說不能帶來利益的言語，是因為嗔恨嫉妒心而產生的，使他人違背戒律，就像經文中所說的『瞋惱語』。使他人嗔惱有兩種沒有饒益的事情：一是未生嗔恨的人能使他生起嗔恨，聽的時候回憶的時候不喜愛不快樂，胸口憋悶。就像經文中所說的『心火能燒語、心熱惱語、不愛語、不樂語』。二是已經有了共同意願和快樂的事情，自身失壞也使他人失壞，就像經文中所說的『不善自壞身亦壞他人語』。
【English Translation】 English version:
'Words of separation, not making words of separation, whether true or not true.'
The Sutra says: Abstaining from harsh speech means abandoning all speech that is offensive and disturbing, rough and harsh speech, speech that causes suffering to others, speech that causes others to be angry, speech spoken in one's presence and speech spoken behind one's back, base and vile speech, incessant speech, speech that is unpleasant to hear, speech that is displeasing to hear, speech that causes anger and annoyance, speech that can burn the fire of the heart, speech that causes the heart to be agitated and annoyed, speech that is unloved and unpleasant, speech that is not beneficial to oneself and also harms others; all such speech should be abandoned. All speech that is beautiful and pleasing to the ear, that is, speech that is nourishing and beneficial, gentle speech, wonderful speech, speech that is pleasing to hear, speech that is delightful to hear, speech that enters the heart, speech that is in accordance with reason, speech that is loved and cherished by many, speech that is joyful and pleasing to many, harmonious speech, speech that fills the heart with joy, speech that can generate joy, respect, and faith in one's own heart and the hearts of others; one should always speak such various beautiful speech.
The Treatise says: Based on abstaining from harsh speech, there are two kinds of abstention: first, abstention as a result of action; second, abstention through counteraction. Abstention as a result of action refers to speech that harms others and can cause others to be angry, as in the Sutra, 'offensive speech, rough speech, speech that causes suffering to others, speech that causes others to be angry.' These sentences explain the preceding ones in order, and these terms have the same meaning but different expressions. There is also relative speech and non-relative speech, coarse and evil speech, and frequently spoken speech, as in the Sutra, 'speech in one's presence and speech behind one's back, base speech, incessant speech.' Among them, speech in one's presence is coarse and uninterrupted. Speech behind one's back is subtle and intermittent. Speaking in this way is contrary to the precepts, as it can cause others to suffer and be angry, as in the Sutra, 'speech that is unpleasant to hear, speech that is displeasing to hear.' Speaking speech that is not beneficial arises from anger and jealousy, causing others to violate the precepts, as in the Sutra, 'speech that causes anger and annoyance.' Causing others to be angry involves two kinds of unhelpful things: first, for those who have not yet become angry, it can cause them to become angry; when they hear it or recall it, they do not like it or enjoy it, and their chest feels constricted. As in the Sutra, 'speech that can burn the fire of the heart, speech that causes the heart to be agitated and annoyed, speech that is unloved, speech that is unpleasant.' Second, for those who already have a shared intention and joy, it causes oneself to be ruined and also causes others to be ruined, as in the Sutra, 'speech that is not beneficial to oneself and also harms others.'
」故。離如是等惡語故，言果行離。對治離者，謂潤益語，于中有二種：一者不粗不疾語、二者可樂語，如經「軟語妙語」故。是中不粗不疾者，戒分所攝，受行不斷故。喜者，名為可樂故。可樂有二種：一者樂可樂、二者安隱可樂。樂者，隨順人天故。安隱者，隨順涅槃城。如經「喜聞語、樂聞語、入心語、順理語」故。又復怨親中人聞時憶時能生歡喜，如經「多人愛念語、多人喜樂語」故。此語如是能作二種利益：一者他未生瞋恨令其不生，生歡喜故，復能生三昧故。二者未生親友令生故，自身現作故，令他現作故。如經「心和悅語、心遍喜語、能生自心他心歡喜敬信語，常說如是種種美妙語」故。
經曰：離於綺語，常善思語、時語、實語、義語、法語、順道語、毗尼語、隨時籌量語、善知心所樂語。是菩薩乃至戲笑尚不綺語，何況故作綺語。
論曰：依離綺語，有二種離：一、對治離；二、果行離。對治離者，善知言說時，依彼此語勸發憶念；修行時若見非善處眾生，令舍不善安住善法，彼時教化語故。如經「常善思語故、時語故」。復不顛倒語，依展轉教誨，隨順修行時義，言法言故。如經「實語、義語、法語」故。復依展轉舉罪滅諍學行時，如法語及阿含語。如經「順道語、毗尼語」故。復
【現代漢語翻譯】 現代漢語譯本：因此，由於遠離這些惡語，稱為言語上的果行離。對治（惡語）的遠離，是指有益的言語，其中有兩種：一是不過於粗暴也不過於急促的言語，二是令人喜悅的言語，如經文所說『柔和的言語，美妙的言語』。其中，不過於粗暴也不過於急促的言語，屬於戒律所攝，因為受持和修行從未間斷。令人喜悅的，就叫做可樂。可樂有兩種：一是樂於令人可樂，二是安穩地令人可樂。樂於令人可樂，是隨順人天（deva and human realms）的意願。安穩地令人可樂，是隨順涅槃（Nirvana）之城。如經文所說『喜聞的言語，樂聞的言語，入心的言語，順理的言語』。此外，怨家、親友和中間之人聽聞或回憶時，都能生起歡喜，如經文所說『多人愛念的言語，多人喜樂的言語』。這樣的言語能夠產生兩種利益：一是使他人未生起的瞋恨不生起，因為能生歡喜，又能生起三昧（Samadhi）。二是使未生起的親友生起，自己現在這樣做，也使他人現在這樣做。如經文所說『心和悅的言語，心遍喜的言語，能使自己和他人心中生起歡喜、恭敬和信心的言語，經常說這樣種種美妙的言語』。
經文說：遠離綺語，經常善於思考後才說，合時宜地說，說真實的話，說有意義的話，說符合佛法的話，說順應正道的話，說符合毗奈耶（Vinaya，戒律）的話，隨時衡量情況來說，善於瞭解他人心意后才說。菩薩（Bodhisattva）乃至在戲笑時尚且不綺語，何況故意造作綺語。
論中說：依靠遠離綺語，有兩種遠離：一是、對治的遠離；二是、果行的遠離。對治的遠離，是善於了解說話的時機，依靠彼此的言語勸導和啓發憶念；修行時如果看到眾生處於不善之處，就令他們捨棄不善，安住于善法，那時所說的教化之語。如經文所說『經常善於思考後才說，合時宜地說』。又說不顛倒的言語，依靠輾轉教誨，隨順修行時的義理，說符合佛法的話。如經文所說『真實的話，有意義的話，符合佛法的話』。又依靠輾轉揭露罪過、平息爭端的學習和修行時，如符合佛法的言語以及阿含（Agama）的言語。如經文所說『順應正道的言語，符合毗奈耶的言語』。
【English Translation】 English version: Therefore, due to abstaining from such evil speech, it is called the 'resultant conduct of speech' (言果行離). The abstention that counteracts (evil speech) refers to beneficial speech, which has two types: first, speech that is neither coarse nor hasty; second, speech that is pleasing, as the sutra says, 'gentle speech, wonderful speech.' Among these, speech that is neither coarse nor hasty is included in the precepts, because upholding and practicing are continuous. That which is pleasing is called 'delightful' (可樂). Delightful has two types: first, delighting in making others delightful; second, securely making others delightful. Delighting in making others delightful accords with the wishes of devas and humans. Securely making others delightful accords with the city of Nirvana. As the sutra says, 'speech that is pleasing to hear, speech that is delightful to hear, speech that enters the heart, speech that accords with reason.' Furthermore, when enemies, friends, and neutral people hear or recall it, they can generate joy, as the sutra says, 'speech that is loved and cherished by many, speech that is rejoiced by many.' Such speech can produce two kinds of benefits: first, it prevents hatred from arising in those in whom it has not yet arisen, because it generates joy, and it can also generate samadhi. Second, it causes friendship to arise in those in whom it has not yet arisen, doing it oneself now, and causing others to do it now. As the sutra says, 'speech that harmonizes the heart, speech that universally gladdens the heart, speech that can generate joy, respect, and faith in one's own heart and the hearts of others, constantly speaking such various wonderful speech.'
The sutra says: Abstaining from frivolous speech, constantly speaking after careful consideration, speaking at the right time, speaking truthfully, speaking meaningfully, speaking in accordance with the Dharma, speaking in accordance with the path, speaking in accordance with the Vinaya, speaking after measuring the situation at any time, speaking after understanding what pleases the mind. A Bodhisattva, even in jest, does not engage in frivolous speech, let alone intentionally create frivolous speech.
The treatise says: Relying on abstaining from frivolous speech, there are two kinds of abstention: first, abstention as a countermeasure; second, abstention as a result of conduct. Abstention as a countermeasure is being skilled in knowing the right time to speak, relying on each other's words to encourage and inspire recollection; when practicing, if one sees beings in an unwholesome state, one causes them to abandon unwholesome things and abide in wholesome dharmas, the speech of teaching at that time. As the sutra says, 'constantly speaking after careful consideration, speaking at the right time.' Also, speaking without distortion, relying on reciprocal teaching, according to the meaning of practice at the time, speaking words of Dharma. As the sutra says, 'truthful speech, meaningful speech, speech in accordance with the Dharma.' Also, relying on reciprocal exposure of faults and pacifying disputes during learning and practice, such as speech in accordance with the Dharma and the Agamas. As the sutra says, 'speech in accordance with the path, speech in accordance with the Vinaya.'
依攝受語說法攝受，修行時如威儀住語故，譬喻順義語故。如經「隨時籌量語、善知心所樂語」故。果行離有二種：一細、二粗。遠離此二故，言果行離。細粗者，如經「是菩薩乃至戲笑尚不綺語，何況故作綺語」故。
經曰：離於貪心，於他所有一切財物、他所用財不生貪心，不求不願不生貪心。
論曰：依不貪，有三種：一、事；二、體；三、差別。事者，攝受用，于中有二種：一、已攝受用；二、攝護想。如經「於他所有一切財物」故。體者有二種：一、所用事，謂金銀等；二、資用事，謂飲食衣服等。如經「他所用財」故。不貪性者，對治貪心故，如經「不生貪心」故。此差別對治三種貪。三種貪者：一、欲門行；二、得門行；三、奪門行。對治是等，如經「不求不願不生貪心」故。于中初、二細，第三粗。
經曰：離於瞋心，於一切眾生常起慈心、安隱心、憐愍心、樂心、利潤心、攝饒益一切眾生心，所有瞋恨妒害妄想垢等悉皆遠離，所有一切隨順慈悲善修成就一切行故。
論曰：依離瞋障對治，為五種眾生說：一、于怨仇所生慈愍心，如經「常起慈心」故。二、于惡行眾生所，如經「生安隱心」故。三、于貧窮乞丐及苦眾生所，如經「生憐愍心、樂心」故。四、於樂眾生所煩惱
【現代漢語翻譯】 現代漢語譯本： 依隨攝受的語言來攝受，修行時如威儀住的語言，譬如順應意義的語言。如經文所說：『隨時衡量語言、善於瞭解他人心中所喜好的語言』。果行遠離有細和粗兩種：一是細微的，二是粗大的。遠離這兩種，就叫做果行遠離。細微和粗大，如經文所說：『這位菩薩乃至在戲笑時，尚且不講虛妄不實的言語，更何況是故意說綺語呢？』 經文說：『遠離貪心，對於他人所有的一切財物、他人所用的財物，不生起貪心，不求取、不希望、不生起貪心。』 論中說：依據不貪，有三種：一、事；二、體；三、差別。事，指的是攝取受用，其中有兩種：一是已經攝取受用的；二是攝護的想法。如經文所說：『對於他人所有的一切財物』。體有兩種：一是所用的事物，比如金銀等；二是資用的事物，比如飲食衣服等。如經文所說：『他人所用的財物』。不貪的性質，是對治貪心，如經文所說：『不生起貪心』。這種差別對治三種貪。三種貪是：一、從慾望之門而行的貪；二、從獲取之門而行的貪；三、從搶奪之門而行的貪。對治這些，如經文所說：『不求取、不希望、不生起貪心』。其中，第一種和第二種是細微的，第三種是粗大的。 經文說：『遠離嗔心，對於一切眾生，常常生起慈心、安穩心、憐憫心、快樂心、利益心、攝取饒益一切眾生的心，所有嗔恨、嫉妒、損害、虛妄的想法、垢染等，全部都遠離，所有一切隨順慈悲，善於修習成就一切行為。』 論中說：依據遠離嗔恚的障礙來對治，為五種眾生宣說：一、對於怨仇所生起慈愍心，如經文所說：『常常生起慈心』。二、對於行為惡劣的眾生，如經文所說：『生起安穩心』。三、對於貧窮乞丐以及痛苦的眾生，如經文所說：『生起憐憫心、快樂心』。四、對於快樂的眾生所生的煩惱
【English Translation】 English version: To embrace with speech that embraces, in practice, like speech that dwells in dignified conduct, for example, speech that accords with meaning. As the sutra says, 'Speech that measures at the right time, speech that knows well what the mind delights in.' Fruitful conduct that is free from existence has two kinds: subtle and coarse. To be free from these two is called fruitful conduct that is free. Subtle and coarse, as the sutra says, 'This Bodhisattva, even in jest, does not engage in false speech, let alone intentionally engage in frivolous speech.' The sutra says: 'Free from greed, towards all possessions of others, the wealth used by others, not generating greed, not seeking, not desiring, not generating greed.' The treatise says: Based on non-greed, there are three aspects: one, the object; two, the substance; three, the difference. The object refers to embracing and using, which has two kinds: one, already embraced and used; two, the thought of embracing and protecting. As the sutra says, 'Towards all possessions of others.' The substance has two kinds: one, things used, such as gold and silver; two, things for sustenance, such as food and clothing. As the sutra says, 'The wealth used by others.' The nature of non-greed is to counteract greed, as the sutra says, 'Not generating greed.' This difference counteracts three kinds of greed. The three kinds of greed are: one, acting through the gate of desire; two, acting through the gate of acquisition; three, acting through the gate of seizure. To counteract these, as the sutra says, 'Not seeking, not desiring, not generating greed.' Among these, the first and second are subtle, the third is coarse. The sutra says: 'Free from anger, towards all beings, constantly arising with loving-kindness, peaceful mind, compassionate mind, joyful mind, beneficial mind, embracing and benefiting all beings' minds, all anger, jealousy, harm, false thoughts, defilements, etc., are all far away, all in accordance with loving-kindness and compassion, well cultivating and accomplishing all actions.' The treatise says: Based on being free from the hindrance of anger to counteract it, it is spoken for five kinds of beings: one, towards enemies, generating a compassionate mind, as the sutra says, 'Constantly arising with loving-kindness.' Two, towards beings with evil conduct, as the sutra says, 'Generating a peaceful mind.' Three, towards the poor, beggars, and suffering beings, as the sutra says, 'Generating a compassionate mind, a joyful mind.' Four, towards the afflictions of joyful beings
染著處，如經「利潤心」故。五、于發菩提心眾生所，無量利益行中勤勞疲惓故，如經「攝饒益一切眾生心」故。此慈心等有六種障，此非分別亦非一一對。于未生怨者能生，已生者隨順增長；未生親者令不生，已生者令不增長。于自身中善法未生者令不生，已生者令滅；于不善法未生者能生，已生者令增長。於他身中不愛事未生者令生，已生者令增長；愛事未生者令不生，已生者不令隨順。如經「所有瞋恨妒害妄想垢等皆悉遠離」故。此修多羅文句次第說此瞋恨等無量惡行根本故。言等彼悉舍離故，余隨所念一切盡以慈心利益，如經「所有一切隨順慈悲善修成就一切行」故。
經曰：離於邪見隨順正道，舍于種種占相吉兇，離惡戒見修正直見，不奸欺不諂曲，決定誠信佛法僧寶。菩薩如是日夜常護十善業道。
論曰：依正見有七種見對治。何者七種見？一者異乘見，此對治，如經「隨順正道」故。二者虛妄分別見、三者戒取凈見，此對治，如經「舍于種種占相吉兇，離惡戒見」故。惡戒見者，自取所見故。四者自謂正見，此對治，如經「修正直見」故。五者覆藏見、六者詐現不實見，此對治，如經「不奸欺、不諂曲」故。七者非清凈見，謂世間見，此對治，如經「決定誠信佛法僧寶」故。如是已說一切
【現代漢語翻譯】 現代漢語譯本 關於染著之處，例如經典中說的因為有『貪圖利益的心』的緣故。五、對於發起菩提心的眾生，因為在無量利益眾生的行為中勤勞而感到疲倦的緣故，例如經典中說的因為有『攝取饒益一切眾生的心』的緣故。這種慈心等有六種障礙，這些障礙並非分別產生，也不是一一對應。對於未生怨恨的人，能使怨恨產生；對於已生怨恨的人，能使怨恨隨順增長。對於未生親愛的人，使親愛不生；對於已生親愛的人，使親愛不增長。在自身中，善法未生者，使善法不生；已生者，使善法滅除；對於不善法，未生者能使之產生，已生者能使之增長。在他人身上，不喜愛的事情未生者，使之產生；已生者，使之增長；喜愛的事情未生者，使之不生；已生者，不使之隨順增長。如經典所說：『所有瞋恨、嫉妒、損害、虛妄的想法、污垢等，都完全遠離』的緣故。這段修多羅（Sutra）的文句次第說明了這些瞋恨等無量惡行的根本原因。說『等』，是因為他們都捨棄了這些惡行，其餘的都隨著所念的一切，都用慈心來利益，如經典所說：『所有一切都隨順慈悲，善修成就一切行為』的緣故。
經文說：遠離邪見，隨順正道；捨棄種種占卜相術的吉兇；遠離惡戒的見解，修正正直的見解；不奸詐欺騙，不諂媚彎曲，堅定誠信佛法僧三寶。菩薩像這樣日夜常常守護十善業道。
論中說：依靠正見有七種見解需要對治。哪七種見解？第一種是異乘見（認為有其他錯誤的教法），這種見解的對治，如經典所說『隨順正道』的緣故。第二種是虛妄分別見，第三種是戒取凈見（執著于錯誤的戒律認為可以得到清凈），這種見解的對治，如經典所說『捨棄種種占卜相術的吉兇，遠離惡戒見』的緣故。惡戒見，是自己選取所見到的。第四種是自以為是的正見，這種見解的對治，如經典所說『修正正直見』的緣故。第五種是覆藏見（隱藏自己的錯誤），第六種是詐現不實見（虛假地展現不真實的一面），這種見解的對治，如經典所說『不奸欺、不諂曲』的緣故。第七種是非清凈見，指的是世間的見解，這種見解的對治，如經典所說『決定誠信佛法僧寶』的緣故。像這樣已經說了一切。
【English Translation】 English version Regarding the places of attachment, such as the sutra says, it is because of the 'mind of seeking profit'. Five, regarding sentient beings who have generated the Bodhi mind (Bodhicitta), it is because of being diligent and weary in the actions of immeasurable benefit to sentient beings, such as the sutra says, it is because of the 'mind of embracing and benefiting all sentient beings'. These kinds of loving-kindness (Metta) etc. have six kinds of obstacles, these obstacles are not generated separately, nor are they one-to-one correspondence. For those who have not generated resentment, it can cause resentment to arise; for those who have already generated resentment, it can cause resentment to increase accordingly. For those who have not generated affection, it prevents affection from arising; for those who have already generated affection, it prevents affection from increasing. Within oneself, for good dharmas that have not arisen, it prevents them from arising; for those that have already arisen, it causes them to be extinguished; for unwholesome dharmas, for those that have not arisen, it can cause them to arise, for those that have already arisen, it can cause them to increase. In others, for things that are not liked that have not arisen, it causes them to arise; for those that have already arisen, it causes them to increase; for things that are liked that have not arisen, it prevents them from arising; for those that have already arisen, it does not allow them to increase accordingly. As the sutra says, 'All hatred, jealousy, harm, false thoughts, defilements, etc., are completely abandoned' because of this. This Sutra's (Sutra) sentences sequentially explain the root causes of these immeasurable evil actions such as hatred. Saying 'etc.' is because they have all abandoned these evil actions, and the rest, according to whatever is thought, all use loving-kindness to benefit, as the sutra says, 'All things are in accordance with loving-kindness and compassion, well cultivated to accomplish all actions' because of this.
The sutra says: Abandoning wrong views, following the right path; abandoning all kinds of divination and auspicious or inauspicious omens; abandoning the views of evil precepts, correcting upright views; not being deceitful or flattering, firmly believing in the Triple Gem (Triratna) of Buddha, Dharma, and Sangha. Bodhisattvas (Bodhisattva) constantly protect the ten wholesome actions day and night in this way.
The treatise says: Relying on right view, there are seven kinds of views that need to be countered. What are the seven kinds of views? The first is the view of other vehicles (believing in other wrong teachings), the counter to this view, as the sutra says, is 'following the right path'. The second is the view of false discrimination, the third is the view of clinging to precepts as purity (attaching to wrong precepts thinking they can attain purity), the counter to this view, as the sutra says, is 'abandoning all kinds of divination and auspicious or inauspicious omens, abandoning the view of evil precepts'. The view of evil precepts is choosing what one sees. The fourth is the self-righteous view, the counter to this view, as the sutra says, is 'correcting upright views'. The fifth is the view of concealing (hiding one's faults), the sixth is the view of falsely displaying untruthful aspects, the counter to this view, as the sutra says, is 'not being deceitful or flattering'. The seventh is the view of non-purity, referring to worldly views, the counter to this view, as the sutra says, is 'firmly believing in the Triple Gem of Buddha, Dharma, and Sangha'. In this way, everything has been said.
種離戒，復說離戒增上清凈，不斷不闕常護持故。如經「菩薩如是日夜常護十善業道」故，如是具足一切種離戒性成就故，復示不斷不闕故。次說攝善法戒凈，謂菩薩作是思惟等，修多羅次第說。
經曰：菩薩作是思惟：一切眾生墮諸惡道，皆由不離十不善業道集因緣故。是故我當先住善法，亦令他人住于善法。何以故？若人自不行善、不具善行，為他說法令住善者，無有是處。
論曰：墮諸惡道者，有三種義：一者乘惡行往故；二者依止自身能生苦惱故；三者常墮種種苦相處故。何故言十不善業道？謂攝到一切惡果數故。言十不善業道攝到一切惡果數者，說十不善業道故。數者，攝取十名故。惡者，不善故。果者，墮地獄、畜生、餓鬼等可毀故。到者，攝取業故。集因者，受行故。菩薩如是遠離無因、顛倒因，善解眾生自行惡業，住非法處不能遠離。菩薩思惟深寂靜已，欲救彼眾生自知堪能，復觀察障及對治，不善業道及果、善業道及果，及上上清凈，起增上心求學修行，攝善法戒清凈行故。
經曰：是菩薩復深思惟：行十不善業道集因緣故，則墮地獄、畜生、餓鬼。行十善業道集因緣故，則生人中乃至生有頂處。又是上十善業道與智慧觀和合修行，其心狹劣故、心厭畏三界故、遠離大悲故、從
【現代漢語翻譯】 現代漢語譯本： 種離戒，進一步闡述遠離戒律以達到增上清凈，是因為要不斷絕、不缺失地恒常守護戒律。正如經文所說：『菩薩日日夜夜恒常守護十善業道』。因此，這樣才能具足一切種類的離戒之體性併成就，進一步顯示了不斷絕、不缺失的意義。接下來闡述攝善法戒的清凈，即菩薩作這樣的思惟等等，按照修多羅的次第進行闡述。
經文說：菩薩這樣思惟：一切眾生墮入各種惡道，都是因為不遠離十不善業道，聚集了這些因緣的緣故。因此，我應當首先安住于善法，也令他人安住于善法。為什麼呢？如果自己不行善、不具備善行，卻要為他人說法，令他人安住于善法，這是不可能的。
論中說：墮入各種惡道，有三種含義：一是乘坐惡行前往；二是依止自身，能夠產生苦惱；三是常常墮入各種痛苦的境地。為什麼說是十不善業道呢？因為其能攝取到一切惡果的數量。說十不善業道能攝取到一切惡果的數量，是因為說了十不善業道的緣故。『數』，是指攝取十個名稱的含義。『惡』，是指不善。『果』，是指墮入地獄(Naraka)、畜生(Tiracchānayoni)、餓鬼(Petaloka)等，是可被毀壞的。『到』，是指攝取業。『集因』，是指受持和實行。菩薩這樣遠離了無因、顛倒因，善於瞭解眾生自己實行惡業，安住在非法之處而不能遠離。菩薩思惟深沉寂靜之後，想要救度那些眾生，自知有能力，又觀察障礙和對治，不善業道及其果報、善業道及其果報，以及更上層的清凈，生起增上心，尋求學習和修行，是爲了攝善法戒的清凈行為。
經文說：這位菩薩又深入思惟：實行十不善業道，聚集這些因緣，就會墮入地獄(Naraka)、畜生(Tiracchānayoni)、餓鬼(Petaloka)。實行十善業道，聚集這些因緣，就會生於人中，乃至生到有頂處(Akaniṣṭha)。又是這上等的十善業道與智慧觀想相結合而修行，因為他的心胸狹隘、因為他的心厭惡畏懼三界、因為他遠離了大悲心，所以...
【English Translation】 English version: Cultivating the abstinence from precepts, further explaining the supreme purity achieved through abstaining from precepts, is because of constantly upholding the precepts without interruption or deficiency. As the sutra says, 'The Bodhisattva constantly protects the ten virtuous paths day and night.' Therefore, one can fully possess and achieve the nature of all kinds of abstinence from precepts, further demonstrating the meaning of non-interruption and non-deficiency. Next, the purity of the precepts of embracing good dharmas is explained, that is, the Bodhisattva contemplates in this way, etc., explained according to the order of the sutra.
The sutra says: The Bodhisattva contemplates thus: All sentient beings fall into various evil realms because they do not abstain from the ten non-virtuous paths, gathering these causes and conditions. Therefore, I should first abide in good dharmas and also cause others to abide in good dharmas. Why? If one does not practice good deeds oneself and does not possess good conduct, yet speaks the Dharma to others, causing them to abide in good dharmas, this is impossible.
The treatise says: Falling into various evil realms has three meanings: first, going by riding on evil deeds; second, relying on oneself, capable of producing suffering; third, constantly falling into various painful situations. Why is it said to be the ten non-virtuous paths? Because it encompasses the number of all evil consequences. Saying that the ten non-virtuous paths encompass the number of all evil consequences is because the ten non-virtuous paths are spoken of. 'Number' refers to encompassing the meaning of ten names. 'Evil' refers to non-virtue. 'Consequence' refers to falling into hell (Naraka), animal realm (Tiracchānayoni), hungry ghost realm (Petaloka), etc., which are destructible. 'To' refers to encompassing karma. 'Gathering cause' refers to upholding and practicing. The Bodhisattva thus distances himself from causelessness and inverted causes, skillfully understanding that sentient beings themselves practice evil deeds, abiding in unlawful places and unable to distance themselves. After the Bodhisattva contemplates deeply and quietly, wanting to save those sentient beings, knowing himself capable, he further observes the obstacles and antidotes, the non-virtuous paths and their consequences, the virtuous paths and their consequences, and the higher and higher purity, arousing a supreme mind, seeking to learn and practice, for the sake of the pure conduct of embracing good dharmas.
The sutra says: This Bodhisattva further contemplates deeply: Practicing the ten non-virtuous paths, gathering these causes and conditions, one will fall into hell (Naraka), the animal realm (Tiracchānayoni), and the hungry ghost realm (Petaloka). Practicing the ten virtuous paths, gathering these causes and conditions, one will be born in the human realm, even up to the peak of existence (Akaniṣṭha). Furthermore, this superior ten virtuous paths, when combined with wisdom and contemplation for practice, because his mind is narrow, because his mind is disgusted and fearful of the three realms, because he is far from great compassion, therefore...
他聞聲而通達故，聞聲意解成聲聞乘。
論曰：智慧觀者，實相觀故。惡道者是苦，不善業道是集，彼離是滅，彼對治是道。又善道者是苦，善業道是集，離彼使是滅，彼對治是道。智慧同觀，修行無分別。聲聞有五種相：一、因集；二、畏苦；三、舍心；四、依止；五、觀。如是狹劣等是聲聞心。因集者，修行微少善根故，但依自身利益，如經「其心狹劣」故。畏苦者，如經「心厭畏三界」故。舍心者，舍諸眾生，如經「遠離大悲」故。依止者，依師教授故。觀者念，音聲故。何者音聲？我眾生等但有名故，如是彼者從音聲解故，入眾生無我非法無我，如經「從他聞聲而通達故，聞聲意解成聲聞乘」故。
經曰：又是上十善清凈業道不從他聞故、自正覺故、不能具足大悲方便故，而能通達深因緣法成辟支佛乘。
論曰：辟支佛有三種相：一者自覺；二、不能說法；三、觀少境界。不假佛說法及諸菩薩，唯自覺悟，如經「不從他聞故，自正覺」故。不起心說法，不堪說法故，如經「不能具足大悲方便」故。觀微細因緣境界行故，如經「而能通達深因緣法成辟支佛乘」故。因集畏苦舍眾生，辟支佛亦有此法。所有勝事此中已說。
經曰：又是上上十善業道清凈具足，其心廣大無量故、于諸眾生
【現代漢語翻譯】 現代漢語譯本：他因為聽聞佛法之聲而通達真理，通過聽聞聲音並理解其含義而成就聲聞乘（Śrāvakayāna，通過聽聞佛陀教導而證悟的修行方式）。
論曰：以智慧進行觀察，是因為觀察實相（tattva，事物的真實面貌）。惡道是苦（duhkha，痛苦），不善業道是集（samudaya，痛苦的根源），脫離惡道是滅（nirodha，痛苦的止息），對治惡道的方法是道（mārga，通往止息痛苦的道路）。同樣，善道也是苦，善業道是集，脫離善業之束縛是滅，對治善業的方法是道。智慧的觀察是相同的，修行中沒有分別。聲聞有五種特徵：一、因集（hetu-samudaya，積聚的原因）；二、畏苦（duhkha-bhaya，畏懼痛苦）；三、舍心（tyāga-citta，捨棄之心）；四、依止（āśraya，依靠）；五、觀（dṛṣṭi，觀察）。像這樣狹隘和低劣的心就是聲聞之心。因集是指修行微少的善根，只爲了自身的利益，正如經文所說『其心狹劣』。畏苦是指，正如經文所說『心厭畏三界（trayo dhātavaḥ，欲界、色界、無色界）』。舍心是指捨棄眾生，正如經文所說『遠離大悲（mahākaruṇā，偉大的慈悲）』。依止是指依靠老師的教授。觀是指唸誦音聲。什麼是音聲？我（ātman，自我）、眾生（sattva，有情）等都只是名稱而已，像這樣他們通過音聲來理解，從而進入眾生無我（nairātmyatā，無我）和法無我（dharma-nairātmyatā，法無我）的境界，正如經文所說『從他聞聲而通達故，聞聲意解成聲聞乘』。
經曰：又是以上十善清凈業道，不從他人聽聞，自己正確覺悟，不能完全具備大悲方便，而能通達甚深的因緣法，成就辟支佛乘（Pratyekabuddhayāna，緣覺乘）。
論曰：辟支佛有三種特徵：一者自覺（svayambuddha，自我覺悟）；二、不能說法（adeśanā，不善於說法）；三、觀察較少的境界。不依賴佛陀的說法以及諸菩薩（bodhisattva，菩薩）的教導，只是自己覺悟，正如經文所說『不從他聞故，自正覺』。不起心說法，因為不擅長說法，正如經文所說『不能具足大悲方便』。觀察微細的因緣境界而修行，正如經文所說『而能通達深因緣法成辟支佛乘』。因集、畏苦、舍眾生，辟支佛也有這些特點。所有殊勝之處，這裡已經說明。
經曰：又是以上上十善業道清凈具足，其心廣大無量，對於諸眾生
【English Translation】 English version: He understands because he hears the sound, and by understanding the meaning of the sound, he achieves the Śrāvakayāna (the vehicle of those who attain enlightenment by hearing the Buddha's teachings).
Commentary: Observing with wisdom is due to observing the tattva (reality). The evil paths are duhkha (suffering), unwholesome karma is samudaya (the origin of suffering), liberation from them is nirodha (the cessation of suffering), and the means to counteract them is mārga (the path to the cessation of suffering). Similarly, the good paths are also duhkha, wholesome karma is samudaya, liberation from their bondage is nirodha, and the means to counteract them is mārga. The observation of wisdom is the same, and there is no distinction in practice. A Śrāvaka has five characteristics: 1. hetu-samudaya (accumulation of causes); 2. duhkha-bhaya (fear of suffering); 3. tyāga-citta (mind of renunciation); 4. āśraya (reliance); 5. dṛṣṭi (observation). Such a narrow and inferior mind is the mind of a Śrāvaka. Hetu-samudaya refers to cultivating few wholesome roots, only for one's own benefit, as the sutra says 'their minds are narrow and inferior'. Duhkha-bhaya refers to, as the sutra says 'their minds are weary of the trayo dhātavaḥ (three realms)'. Tyāga-citta refers to abandoning sentient beings, as the sutra says 'far from mahākaruṇā (great compassion)'. Āśraya refers to relying on the teachings of the teacher. Dṛṣṭi refers to reciting sounds. What are these sounds? ātman (self), sattva (sentient beings), etc., are merely names, and in this way, they understand through sounds, thereby entering the realm of nairātmyatā (selflessness) and dharma-nairātmyatā (non-self of phenomena), as the sutra says 'He understands because he hears the sound, and by understanding the meaning of the sound, he achieves the Śrāvakayāna'.
Sutra: Furthermore, it is through the pure karma of the superior ten wholesome actions, not hearing from others, self-awakening, not fully possessing great compassion and skillful means, but being able to understand the profound law of dependent origination, that one achieves the Pratyekabuddhayāna (the vehicle of solitary Buddhas).
Commentary: A Pratyekabuddha has three characteristics: 1. svayambuddha (self-awakening); 2. adeśanā (inability to teach); 3. observing few realms. Not relying on the teachings of the Buddha or the bodhisattva (Bodhisattvas), but only self-awakening, as the sutra says 'not hearing from others, self-awakening'. Not arising the mind to teach, because they are not skilled in teaching, as the sutra says 'not fully possessing great compassion and skillful means'. Practicing by observing subtle realms of dependent origination, as the sutra says 'but being able to understand the profound law of dependent origination, that one achieves the Pratyekabuddhayāna'. Hetu-samudaya, duhkha-bhaya, abandoning sentient beings, Pratyekabuddhas also have these characteristics. All the excellent qualities have already been explained here.
Sutra: Furthermore, it is through the pure and complete karma of the supreme ten wholesome actions, their minds being vast and immeasurable, towards all sentient beings
起悲愍故、方便所攝故、善起大愿故、不捨一切眾生故、觀佛智廣大故，菩薩地清凈波羅蜜清凈入深廣行成。
論曰：菩薩有四種相：一者因集；二者用；三者彼力；四者地依。一切善根起行故、依一切眾生利益行故、大乘心廣無量故，此是因集，如經「又是上上十善業道清凈具足，其心廣大無量」故。見諸眾生習行苦因及受苦時起悲愍心，依彼眾生作利益是菩薩用，如經「于諸眾生起悲愍」故。彼力者，謂四攝法，如經「方便所攝」故。地者，有三種：一者凈深心地，十大愿得名，如經「善起大愿」故。二者不退轉地，得寂滅行已不捨解脫眾生，如經「不捨一切眾生」故。三者受大位地，是故求證佛廣大智，如經「觀佛智廣大」故。菩薩地清凈波羅蜜清凈入深廣行成，此中但說菩薩地廣成便足，何故復說地凈波羅蜜凈？有上上清凈故、第一法清凈故，顯示菩薩深廣行成。第一義者，波羅蜜義故。
經曰：又是上上十善業道，一切種清凈，十力力故，集一切佛法令成就故。是故我應等行十善業道，修行一切種令清凈具足。
論曰：上上者，有四種義顯上上事：一者滅；二者舍；三者方便；四者無厭足。不善業道共習氣滅故，善業自在成就故，聲聞辟支佛舍故。方便者，于菩薩乘善巧故，余殘無厭足
【現代漢語翻譯】 現代漢語譯本：菩薩因為生起悲憫之心，被善巧方便所攝持，善於發起廣大的誓願，不捨棄一切眾生，觀察佛的智慧廣大無邊，所以菩薩的修行之地清凈，波羅蜜（paramita，到彼岸）清凈，能夠深入廣大的修行並最終成就。
論曰：菩薩有四種相：一是因的聚集；二是作用；三是他力；四是地的依止。一切善根發起修行，依一切眾生的利益而行，大乘的心廣大無量，這就是因的聚集，如經文所說『又是上上十善業道清凈具足，其心廣大無量』。
見到各種眾生習行苦因以及遭受痛苦時，生起悲憫之心，依這些眾生而作利益之事，這是菩薩的作用，如經文所說『于諸眾生起悲愍』。
他力，指的是四攝法（catuh-samgraha-vastu，佈施、愛語、利行、同事），如經文所說『方便所攝』。
地，有三種：一是清凈深心地，十大愿（dasa pranidhani，諸佛菩薩所發的十種廣大誓願）由此得名，如經文所說『善起大愿』。二是不會退轉之地，得到寂滅之行后不捨棄解脫眾生，如經文所說『不捨一切眾生』。三是接受大位之地，因此求證佛的廣大智慧，如經文所說『觀佛智廣大』。
菩薩地清凈，波羅蜜清凈，能夠深入廣大的修行並最終成就，這裡只說菩薩地廣大成就就足夠了，為什麼還要說地清凈、波羅蜜清凈呢？因為有上上的清凈，第一法的清凈，顯示菩薩深入廣大的修行得以成就。第一義，是波羅蜜的意義。
經曰：又是上上十善業道，一切種類都清凈，因為十力（dasa-bala，佛的十種力量）的力量，聚集一切佛法，令其成就。因此我應當平等地修行十善業道，修行一切種類，令其清凈具足。
論曰：上上，有四種含義顯示上上的事情：一是滅除；二是捨棄；三是方便；四是無厭足。不善業道和習氣一起滅除，善業自在成就，捨棄聲聞（sravaka，聽聞佛法而修行的弟子）和辟支佛（pratyekabuddha，獨自悟道的修行者）。方便，指的是對於菩薩乘的善巧，其餘的則是沒有厭足。
【English Translation】 English version: Because of arising compassion, being embraced by skillful means, being good at making great vows, not abandoning all sentient beings, and observing the vastness of the Buddha's wisdom, the Bodhisattva's ground is purified, the paramita (to the other shore) is purified, and one enters into profound and vast practice and achieves accomplishment.
Treatise says: Bodhisattvas have four aspects: first, the accumulation of causes; second, the function; third, the power of others; fourth, the reliance on the ground. All good roots arise in practice, acting for the benefit of all sentient beings, and the mind of the Mahayana is vast and immeasurable. This is the accumulation of causes, as the sutra says, 'Moreover, it is the supreme ten virtuous karmic paths, perfectly complete, and its mind is vast and immeasurable'.
Seeing various sentient beings practicing the causes of suffering and experiencing suffering, arising compassion, and acting for the benefit of those sentient beings, this is the function of the Bodhisattva, as the sutra says, 'Arising compassion for all sentient beings'.
The power of others refers to the four means of attraction (catuh-samgraha-vastu, generosity, kind speech, beneficial action, and cooperation), as the sutra says, 'Embraced by skillful means'.
The ground has three types: first, the pure and profound mind-ground, from which the ten great vows (dasa pranidhani, the ten great vows made by Buddhas and Bodhisattvas) are named, as the sutra says, 'Being good at making great vows'. Second, the ground of non-retrogression, not abandoning sentient beings to liberation after attaining the practice of quiescence, as the sutra says, 'Not abandoning all sentient beings'. Third, the ground of receiving great position, therefore seeking to realize the vast wisdom of the Buddha, as the sutra says, 'Observing the vastness of the Buddha's wisdom'.
The Bodhisattva's ground is purified, the paramita is purified, and one enters into profound and vast practice and achieves accomplishment. Here, it is sufficient to say that the Bodhisattva's ground is vast and accomplished. Why is it also said that the ground is pure and the paramita is pure? Because there is supreme purity and the purity of the first dharma, showing that the Bodhisattva's profound and vast practice is accomplished. The first meaning is the meaning of paramita.
The Sutra says: Moreover, it is the supreme ten virtuous karmic paths, all kinds of purity, because of the power of the ten powers (dasa-bala, the ten powers of the Buddha), gathering all the Buddha-dharmas, causing them to be accomplished. Therefore, I should equally practice the ten virtuous karmic paths, practicing all kinds, causing them to be purely complete.
Treatise says: 'Supreme' has four meanings that reveal supreme matters: first, extinction; second, abandonment; third, skillful means; fourth, insatiability. Non-virtuous karmic paths and habitual tendencies are extinguished together, virtuous karma is freely accomplished, abandoning the Sravakas (sravaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas (pratyekabuddha, practitioners who attain enlightenment on their own). 'Skillful means' refers to being skilled in the Bodhisattva vehicle, and the rest is insatiability.
故，一切智中得自在智故，一切種令清凈故。如經「又是上上十善業道，一切種清凈故，十力力故，集一切佛法令成就故。是故我應等行十善業道，修行一切種令清凈具足」故。降伏魔怨小乘作增上故，顯示力佛法應知。次上依大悲利益眾生戒增上，有五種義：一者智；二者愿；三者修行；四者集；五者集果。智者有三種相：一者時差別；二者報果差別；三者習氣果差別。
經曰：是菩薩復作是思惟：此十不善業道，上者地獄因緣、中者畜生因緣、下者餓鬼因緣。于中殺生之罪，能令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者短命、二者多病。劫盜之罪，亦令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者貧窮、二者共財不得自在。邪淫之罪，亦令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者婦不貞良、二者二妻相諍不隨己心。妄語之罪，亦令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者多被誹謗、二者恒為多人所誑。兩舌之罪，亦令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者得破壞眷屬、二者得弊惡眷屬。惡口之罪，亦令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者常聞惡聲、二者所有言說恒有諍訟。綺語之罪，亦令眾生墮于
【現代漢語翻譯】 現代漢語譯本 因此，爲了在一切智慧中獲得自在智慧，爲了使一切種類都清凈。如經文所說：『又是最上的十善業道，因為一切種類都清凈，因為十力（Tathāgatabala，如來的十種力量）的力量，爲了聚集一切佛法使之成就。』所以，我應當平等地奉行十善業道，修行一切種類使之清凈具足。因為降伏魔怨，小乘（Hinayana，佛教的一個宗派，又稱聲聞乘）才能增長，顯示力量的佛法應當知曉。其次，依靠大悲心利益眾生的戒律增上，有五種意義：一是智慧；二是願力；三是修行；四是聚集；五是聚集果報。智慧有三種相：一是時間的差別；二是報應果報的差別；三是習氣果報的差別。 經文說：『這位菩薩又這樣思維：這十種不善業道，上等的會導致地獄的因緣、中等的會導致畜生的因緣、下等的會導致餓鬼的因緣。其中殺生的罪過，能使眾生墮入地獄、畜生、餓鬼；如果生在人中，會得到兩種果報：一是短命、二是多病。偷盜的罪過，也會使眾生墮入地獄、畜生、餓鬼；如果生在人中，會得到兩種果報：一是貧窮、二是與他人共有的財產不能自在支配。邪淫的罪過，也會使眾生墮入地獄、畜生、餓鬼；如果生在人中，會得到兩種果報：一是妻子不貞良、二是兩個妻子互相爭鬥不能隨順自己的心意。妄語的罪過，也會使眾生墮入地獄、畜生、餓鬼；如果生在人中，會得到兩種果報：一是經常被人誹謗、二是經常被很多人欺騙。兩舌的罪過，也會使眾生墮入地獄、畜生、餓鬼；如果生在人中，會得到兩種果報：一是破壞眷屬、二是得到惡劣的眷屬。惡口的罪過，也會使眾生墮入地獄、畜生、餓鬼；如果生在人中，會得到兩種果報：一是經常聽到惡聲、二是所有言說經常有爭訟。綺語的罪過，也會使眾生墮于
【English Translation】 English version Therefore, to obtain unobstructed wisdom in all wisdom, and to purify all kinds. As the scripture says, 'Moreover, it is the supreme ten virtuous karmic paths, because all kinds are pure, because of the power of the ten powers (Tathāgatabala, the ten powers of a Tathagata), in order to gather all the Buddha-dharmas to achieve them.' Therefore, I should equally practice the ten virtuous karmic paths, cultivating all kinds to make them pure and complete. Because of subduing demons and enemies, the Hinayana (Hinayana, a branch of Buddhism, also known as the Sravakayana) can increase, and the Buddha-dharma of displaying power should be known. Next, relying on great compassion to benefit sentient beings, the precepts increase, with five meanings: first is wisdom; second is vows; third is practice; fourth is gathering; fifth is gathering results. Wisdom has three aspects: first is the difference in time; second is the difference in retribution; third is the difference in habitual tendencies. The scripture says: 'This Bodhisattva further contemplates: These ten non-virtuous karmic paths, the highest leads to the causes and conditions of hell, the middle leads to the causes and conditions of animals, and the lowest leads to the causes and conditions of hungry ghosts. Among them, the sin of killing can cause sentient beings to fall into hell, animals, and hungry ghosts; if born among humans, they will receive two kinds of retribution: first, a short life, and second, many illnesses. The sin of stealing will also cause sentient beings to fall into hell, animals, and hungry ghosts; if born among humans, they will receive two kinds of retribution: first, poverty, and second, not being able to freely control shared wealth. The sin of sexual misconduct will also cause sentient beings to fall into hell, animals, and hungry ghosts; if born among humans, they will receive two kinds of retribution: first, an unchaste wife, and second, two wives fighting each other, not according to one's own wishes. The sin of lying will also cause sentient beings to fall into hell, animals, and hungry ghosts; if born among humans, they will receive two kinds of retribution: first, often being slandered, and second, constantly being deceived by many people. The sin of divisive speech will also cause sentient beings to fall into hell, animals, and hungry ghosts; if born among humans, they will receive two kinds of retribution: first, destroying relatives, and second, obtaining bad relatives. The sin of harsh speech will also cause sentient beings to fall into hell, animals, and hungry ghosts; if born among humans, they will receive two kinds of retribution: first, constantly hearing harsh sounds, and second, all speech constantly having disputes. The sin of frivolous speech will also cause sentient beings to fall into
地獄、畜生、餓鬼；若生人中，得二種果報：一者所說正語人不信受、二者所有言說不能辯了。貪慾之罪，亦令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者貪財無有厭足、二者多求恒不從意。瞋恚之罪，亦令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者常為他人求其長短、二者常為他所惱害。邪見之罪，亦令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報：一者常生邪見家、二者心恒諂曲。諸佛子！如是十不善業道，皆是眾苦大聚因緣。
論曰：時差別者，依不善業道因果上中下差別，如經「是菩薩作是思惟：此十不善業道，上者地獄因緣、中者畜生因緣、下者餓鬼因緣」故。前總觀不善業道因，今別觀報果一切諸惡處，如經「殺生之罪，能令眾生墮于地獄畜生餓鬼，乃至邪見之罪亦令眾生墮于地獄畜生餓鬼」故。習氣果者，人中一一各有二種果，如經「若生人中，得二種果報：一者短命、二者多病，乃至若生人中，得二種果報：一者常生邪見家、二者心恒諂曲」故。是中時報差別者，示現苦深重故。云何示現？下者餓鬼中深故，中者復轉深故，上者轉轉重深故。習氣果差別者，隨順至善道中故。總別合觀惡道中無量大苦，如經「諸佛子！如是十不善業道，皆是眾苦大聚因緣」
【現代漢語翻譯】 現代漢語譯本 地獄、畜生、餓鬼；如果生在人間，會得到兩種果報：一是所說真話別人不相信，二是所有言語表達不清。貪慾的罪過，也會使眾生墮入地獄、畜生、餓鬼；如果生在人間，會得到兩種果報：一是貪求錢財沒有滿足的時候，二是多方求取卻總不能如意。嗔恚的罪過，也會使眾生墮入地獄、畜生、餓鬼；如果生在人間，會得到兩種果報：一是常常挑剔別人的缺點，二是常常被他人惱害。邪見的罪過，也會使眾生墮入地獄、畜生、餓鬼；如果生在人間，會得到兩種果報：一是常常出生在具有邪見的家庭，二是內心總是虛偽不真誠。各位佛子！像這樣十種不善的行業，都是各種痛苦聚集的巨大因緣。
論曰：時間上的差別，是依據不善業道的因果在上、中、下三個層次上的差別，如經文所說：『這位菩薩這樣思考：這十種不善業道，上等的會導致地獄的因緣，中等的會導致畜生的因緣，下等的會導致餓鬼的因緣』。前面總的觀察不善業道的因，現在分別觀察報應的果，也就是一切惡劣之處，如經文所說：『殺生的罪過，能使眾生墮入地獄、畜生、餓鬼，乃至邪見的罪過也能使眾生墮入地獄、畜生、餓鬼』。習氣果，是指在人間，每一種罪過各有兩種果報，如經文所說：『如果生在人間，會得到兩種果報：一是短命，二是多病，乃至如果生在人間，會得到兩種果報：一是常常出生在具有邪見的家庭，二是內心總是虛偽不真誠』。這裡時間報應的差別，是爲了顯示痛苦的深重。如何顯示呢？下等的在餓鬼道中最為深重，中等的又更加深重，上等的則更加更加深重。習氣果的差別，是爲了順應達到善道的過程中。總的、分別的合併觀察惡道中的無量大苦，如經文所說：『各位佛子！像這樣十種不善的行業，都是各種痛苦聚集的巨大因緣』。
【English Translation】 English version Hell, animals, and hungry ghosts; if reborn as humans, they will receive two kinds of karmic retribution: first, people will not believe the truthful words they speak; second, all their speech will be unclear and unintelligible. The sin of greed also causes sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts; if reborn as humans, they will receive two kinds of karmic retribution: first, they will never be satisfied with wealth; second, they will constantly seek things but never get what they want. The sin of anger also causes sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts; if reborn as humans, they will receive two kinds of karmic retribution: first, they will always seek out the faults of others; second, they will always be harmed by others. The sin of wrong views also causes sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts; if reborn as humans, they will receive two kinds of karmic retribution: first, they will always be born into families with wrong views; second, their minds will always be deceitful and insincere. All you Buddhas' disciples! These ten unwholesome paths of action are all the great causes and conditions for the accumulation of suffering.
Commentary: The difference in time depends on the differences in the causes and effects of the ten unwholesome paths of action, which are divided into superior, middling, and inferior. As the sutra says, 'This Bodhisattva thinks thus: These ten unwholesome paths of action, the superior ones are the causes and conditions for hell, the middling ones are the causes and conditions for the animal realm, and the inferior ones are the causes and conditions for the realm of hungry ghosts.' Previously, we generally observed the causes of the unwholesome paths of action; now, we separately observe the fruits of retribution, which are all evil places. As the sutra says, 'The sin of killing living beings can cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts; even the sin of wrong views can cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts.' The habitual tendencies are the two kinds of karmic results in the human realm, as the sutra says, 'If reborn as humans, they will receive two kinds of karmic retribution: first, a short life; second, many illnesses; even if reborn as humans, they will receive two kinds of karmic retribution: first, they will always be born into families with wrong views; second, their minds will always be deceitful and insincere.' The difference in the time of retribution here is to show the depth and severity of suffering. How is it shown? The inferior is the deepest in the realm of hungry ghosts, the middling is even deeper, and the superior is even more severe and deep. The difference in habitual tendencies is to accord with the path to goodness. Generally and separately observing the immeasurable great suffering in the evil realms, as the sutra says, 'All you Buddhas' disciples! These ten unwholesome paths of action are all the great causes and conditions for the accumulation of suffering.'
故。云何為愿？
經曰：菩薩復作是念：我當遠離十不善業道，樂行法行。
論曰：愿者復樂行大乘法，作利益眾生義故、攝善法故，如經「菩薩復作是念乃至樂行法行」故。云何修行？
經曰：菩薩遠離十不善業道，安住十善業道，亦令他人住於十善業道。
論曰：修行者，自住善法遠離彼障，修行對治，亦令眾生住善法故。如經「菩薩遠離十善業道，乃至亦令他人住於十善業道」故。云何為集？
經曰：是菩薩復於一切眾生中生安隱心、樂心、慈心、悲心、憐愍心、利益心、守護心、我心、師心、生尊心。
論曰：集者依增上悲，復爲念眾生故生十種心。複次此心為八種眾生故生：一者于惡行眾生，欲令住善行故，如經「安隱心」故。二者于苦眾生，欲令樂具不盡故，如經「樂心」故。三者于怨憎眾生，不念加報，如經「慈心」故。四者于貧窮眾生，欲令遠離彼苦，如經「悲心」故。五者於樂眾生，欲令不放逸，如經「憐愍心」故。六者于外道眾生，欲令現信佛法故，如經「利益心」故。七者于同行眾生，欲令不退轉，如經「守護心」故。八者於一切攝菩提愿眾生，取如己身，是諸眾生即是我身，如經「我心」故。生餘二心者，觀彼眾生乘大乘道進趣，集具足功德，如經「
【現代漢語翻譯】 現代漢語譯本 問：什麼是愿？
經文說：『菩薩又這樣想：我應當遠離十不善業道，喜好奉行正法。』
論中說：愿，就是喜好奉行大乘佛法，爲了利益眾生的緣故，爲了攝取善法的緣故，就像經文所說『菩薩又這樣想，乃至喜好奉行正法』的緣故。 什麼是修行？
經文說：『菩薩遠離十不善業道，安住於十善業道，也使他人安住於十善業道。』
論中說：修行，就是自己安住于善法，遠離那些障礙，修行對治之法，也使眾生安住于善法。就像經文所說『菩薩遠離十不善業道，乃至也使他人安住於十善業道』的緣故。 什麼是集？
經文說：『這位菩薩又在一切眾生中生起安穩心、快樂心、慈心、悲心、憐憫心、利益心、守護心、我心、師心、生起尊敬心。』
論中說：集，就是依靠增上的悲心，又爲了憶念眾生的緣故，生起十種心。再者，這十種心是爲了八種眾生的緣故而生起：第一，對於行為惡劣的眾生，想要讓他們安住于善良的行為，就像經文所說『安穩心』的緣故。第二，對於受苦的眾生，想要讓他們享樂的器具不會窮盡，就像經文所說『快樂心』的緣故。第三，對於怨恨憎惡的眾生，不念著報復，就像經文所說『慈心』的緣故。第四，對於貧窮的眾生，想要讓他們遠離那些痛苦，就像經文所說『悲心』的緣故。第五，對於快樂的眾生，想要讓他們不放逸，就像經文所說『憐憫心』的緣故。第六，對於外道（指佛教以外的教派）的眾生，想要讓他們現在就信奉佛法，就像經文所說『利益心』的緣故。第七，對於同行的眾生，想要讓他們不退轉，就像經文所說『守護心』的緣故。第八，對於一切攝取菩提愿（Bodhicitta-pranidhana，發菩提心之愿）的眾生，看作如同自己一樣，這些眾生就是我自身，就像經文所說『我心』的緣故。生起其餘兩種心，是觀察那些眾生乘坐大乘道前進，聚集具足功德，就像經文所說『
【English Translation】 English version Question: What is aspiration (愿, pranidhana)?
The Sutra says: 'The Bodhisattva further thinks: I should stay away from the ten non-virtuous karmic paths and delight in practicing the Dharma.'
The Treatise says: Aspiration is to delight in practicing the Mahayana Dharma, for the sake of benefiting sentient beings, and for the sake of gathering good dharmas, as the Sutra says, 'The Bodhisattva further thinks, and delights in practicing the Dharma.' What is practice (修行, caraya)?
The Sutra says: 'The Bodhisattva stays away from the ten non-virtuous karmic paths, abides in the ten virtuous karmic paths, and also causes others to abide in the ten virtuous karmic paths.'
The Treatise says: Practice is to abide in good dharmas oneself, stay away from those obstacles, practice the antidotes, and also cause sentient beings to abide in good dharmas. As the Sutra says, 'The Bodhisattva stays away from the ten non-virtuous karmic paths, and also causes others to abide in the ten virtuous karmic paths.' What is accumulation (集, samgraha)?
The Sutra says: 'This Bodhisattva further generates in all sentient beings a mind of peace, a mind of joy, a mind of loving-kindness (慈心, maitri), a mind of compassion (悲心, karuna), a mind of pity, a mind of benefit, a mind of protection, a mind of 'I', a mind of teacher, and generates a mind of respect.'
The Treatise says: Accumulation is to rely on increasing compassion, and further generate ten kinds of minds for the sake of remembering sentient beings. Furthermore, these ten kinds of minds are generated for the sake of eight kinds of sentient beings: First, for sentient beings with evil conduct, wanting them to abide in good conduct, as the Sutra says, 'a mind of peace.' Second, for suffering sentient beings, wanting their enjoyment of resources not to be exhausted, as the Sutra says, 'a mind of joy.' Third, for hateful and resentful sentient beings, not thinking of retaliation, as the Sutra says, 'a mind of loving-kindness.' Fourth, for poor sentient beings, wanting them to stay away from those sufferings, as the Sutra says, 'a mind of compassion.' Fifth, for joyful sentient beings, wanting them not to be lax, as the Sutra says, 'a mind of pity.' Sixth, for non-Buddhist (外道, tirthika) sentient beings, wanting them to now believe in the Buddha Dharma, as the Sutra says, 'a mind of benefit.' Seventh, for fellow practitioners, wanting them not to regress, as the Sutra says, 'a mind of protection.' Eighth, for all sentient beings who embrace the Bodhicitta-pranidhana (菩提願, aspiration for enlightenment), regarding them as the same as oneself, these sentient beings are my own self, as the Sutra says, 'a mind of 'I'.' Generating the remaining two minds is to observe those sentient beings advancing on the Mahayana path, gathering and possessing complete merits, as the Sutra says,
師心故、生尊心」故。集果者，勝悲所攝欲勝。
複次依增上顛倒為首，於三種眾生：一、欲求；二、有求；三、梵行求。欲求眾生者有二種：一、受用時；二、追求時。受用有三種：一、受不共財；二、受無厭足財；三、受貯積財。追求有二種：一、追求現報，習惡行故；二、追求后報，習善行故。有求眾生亦有二種：一者道差別、二者界差別。梵行求眾生亦有二種：一者邪見諸外道等、二者正見同法小乘等。彼諸眾生趣如是道，隨順對治，令住如所應處。云何顛倒為首？
經曰：菩薩復作此念：是諸眾生墮于邪見，惡意噁心行惡道稠林。我應令彼眾生行真實道，住正見道如實法中。
論曰：邪見者謂四顛倒。此顛倒者，二倒名為惡意，專念行故；二倒名為噁心，非專念行，謂我凈想故，彼非正道稠林行因。非正道者，是諸煩惱。稠林者，煩惱使故。如經「菩薩復作此念：是諸眾生墮于邪見，惡意噁心行惡道稠林」故。彼諸眾生隨順對治妙法，正念正見出世間法，如經「我應令彼眾生行真實道，住正見道如實法中」故。云何受不共財？
經曰：是諸眾生共相破壞，分別彼我常共鬥諍，日夜瞋恨熾然不息。我應令彼眾生住于無上大慈中。
論曰：受不共財者，互相破壞。破壞有二種：
【現代漢語翻譯】 因為『師心』（自以為是的想法）和『生尊心』（產生傲慢之心）的緣故。聚集果報的人，是被殊勝的悲心所攝持的慾望所勝過。
進一步說，以增上顛倒為首，針對三種眾生：一、欲求；二、有求；三、梵行求。欲求的眾生有兩種：一、受用時；二、追求時。受用有三種：一、受用不共有的財富；二、受用永不滿足的財富；三、受用貯藏的財富。追求有兩種：一、追求現世的果報，因為習慣於惡行；二、追求來世的果報，因為習慣於善行。有求的眾生也有兩種：一是道的差別，二是界的差別。梵行求的眾生也有兩種：一是邪見的諸外道等，二是正見的同法小乘等。這些眾生趣向這樣的道路，隨順對治，讓他們安住在應有的位置。什麼是顛倒為首？
經中說：菩薩又這樣想：這些眾生墮入邪見，懷著惡意噁心行走在惡道的稠林中。我應該讓這些眾生行走在真實的道路上，安住在正見之道，如實地處於正法之中。
論中說：邪見指的是四顛倒。這四種顛倒中，兩種顛倒稱為惡意，因為專心念著；兩種顛倒稱為噁心，因為並非專心念著，例如我凈想的緣故，它們不是正道稠林行走的起因。非正道指的是各種煩惱。稠林指的是煩惱的驅使。正如經中所說『菩薩又這樣想：這些眾生墮入邪見，懷著惡意噁心行走在惡道的稠林中』的緣故。這些眾生隨順對治的妙法，是正念正見的出世間法，正如經中所說『我應該讓這些眾生行走在真實的道路上，安住在正見之道，如實地處於正法之中』的緣故。什麼是受用不共有的財富？
經中說：這些眾生互相破壞，分別彼此，常常共同爭鬥，日夜瞋恨熾盛而不停止。我應該讓這些眾生安住在無上的大慈之中。
論中說：受用不共有的財富，就是互相破壞。破壞有兩種：
【English Translation】 Because of 'Śikṣa Citta' (self-righteous thoughts) and 'Utpāda Māna Citta' (arising arrogant thoughts). Those who accumulate consequences are overcome by desires that are dominated by superior compassion.
Furthermore, based on increased inversion as the head, regarding three kinds of beings: 1. Desire-seeking; 2. Existence-seeking; 3. Brahmacarya-seeking. Desire-seeking beings have two types: 1. When enjoying; 2. When pursuing. Enjoyment has three types: 1. Enjoying non-shared wealth; 2. Enjoying wealth without satisfaction; 3. Enjoying accumulated wealth. Pursuit has two types: 1. Pursuing present retribution, due to practicing evil deeds; 2. Pursuing future retribution, due to practicing good deeds. Existence-seeking beings also have two types: one is the difference in paths, and the other is the difference in realms. Brahmacarya-seeking beings also have two types: one is heretical external paths, etc., and the other is right-viewed co-law Hīnayāna (小乘, Lesser Vehicle) etc. Those beings proceed on such paths, accordingly counteracting, causing them to dwell in appropriate places. What is inversion as the head?
The Sutra says: The Bodhisattva further thinks: These beings have fallen into wrong views, with malicious and evil minds walking in the dense forest of evil paths. I should cause those beings to walk on the true path, dwell on the path of right view, and truly abide in the right Dharma.
The Treatise says: Wrong view refers to the four inversions. Among these inversions, two inversions are called malicious, because they are focused on; two inversions are called evil minds, because they are not focused on, such as the thought of 'I' as pure, therefore they are not the cause of walking in the dense forest of the right path. Non-right paths refer to various afflictions. Dense forest refers to the driving force of afflictions. As the Sutra says, 'The Bodhisattva further thinks: These beings have fallen into wrong views, with malicious and evil minds walking in the dense forest of evil paths.' Those beings' accordingly counteracting wonderful Dharma is the supramundane Dharma of right mindfulness and right view, as the Sutra says, 'I should cause those beings to walk on the true path, dwell on the path of right view, and truly abide in the right Dharma.' What is enjoying non-shared wealth?
The Sutra says: These beings destroy each other, distinguish between 'them' and 'us', often fight together, and are fiercely hateful day and night without ceasing. I should cause those beings to dwell in unsurpassed great compassion.
The Treatise says: Enjoying non-shared wealth is mutual destruction. Destruction has two types:
一、對怨於心中；二、斗諍于言中。如是破壞，思念作報增長行熾，如經「是諸眾生共相破壞，乃至日夜瞋恨熾然不息」故。對怨於心中分別彼我，此言示現斗諍于言中。常共鬥諍，此言示現思念作報增長行熾。日夜瞋恨熾然不息，此言示現彼諸眾生隨順對治與大慈益，如經「我應令彼眾生住于無上大慈中」故。云何受無厭足財？
經曰：是諸眾生心無厭足，常求他財、邪命自活。我應令彼眾生住于清凈身口意業正命法中。
論曰：受無厭足財者，有二種：一、貪於心中；二、于身口中，斗秤妄語等方便奪故。如經「是諸眾生心無厭足，常求他財、邪命自活」故。彼諸眾生隨順對治，清凈身口意業，正命自活。如經「我應令彼眾生住于清凈身口意業正命法中」故。云何受貯積財？
經曰：是諸眾生因隨逐貪慾、瞋恚、愚癡，常為種種煩惱熾火之所燒然，不能志求出要方便。我應令彼眾生滅除一切煩惱大火，安置清涼無畏之處。
論曰：受貯積財者，貪等因體過，彼染著故。于彼散用，起瞋心故。彼寶玩受用中多樂境界，數為煩惱火之所燒然過。不見彼過，無求出意。如經「是諸眾生因隨逐貪慾瞋恚愚癡，常為種種煩惱熾火之所燒然，不能志求出要方便」故。彼諸眾生隨順對治，除一切煩惱置
【現代漢語翻譯】 現代漢語譯本 一、在心中懷有怨恨；二、在言語中爭鬥。像這樣破壞，思念著報復，增長惡行，如經文所說：『這些眾生互相破壞，乃至日夜瞋恨熾盛，永不停息』。在心中懷有怨恨，分別你我；此言顯示在言語中爭鬥。經常互相爭鬥，此言顯示思念著報復，增長惡行。日夜瞋恨熾盛，永不停息，此言顯示那些眾生隨順對治，給予大慈悲的利益，如經文所說：『我應當令那些眾生安住于無上大慈之中』。如何接受永不滿足的財富？
經文說：『這些眾生心中沒有滿足，經常尋求他人的財富，用不正當的手段來維持生活。我應當令那些眾生安住于清凈的身口意業，用正當的手段來生活。』
論中說：接受永不滿足的財富，有兩種：一、在心中貪婪；二、在身口上，用斗秤、妄語等手段奪取。如經文所說：『這些眾生心中沒有滿足，經常尋求他人的財富，用不正當的手段來維持生活』。那些眾生隨順對治，清凈身口意業，用正當的手段來生活。如經文所說：『我應當令那些眾生安住于清凈的身口意業，用正當的手段來生活』。如何接受貯藏積聚的財富？
經文說：『這些眾生因為隨逐貪慾、瞋恚、愚癡，經常被種種煩惱的熾火所燃燒，不能立志尋求脫離苦難的方法。我應當令那些眾生滅除一切煩惱的大火，安置在清涼無畏的地方。』
論中說：接受貯藏積聚的財富，是因為貪婪等根本的過失，因為對它們產生染著。對於那些散用，會生起瞋恨心。那些寶物玩樂的受用中，有很多快樂的境界，經常被煩惱的火所燃燒。看不見那些過失，就沒有尋求出離的意願。如經文所說：『這些眾生因為隨逐貪慾瞋恚愚癡，經常被種種煩惱的熾火所燃燒，不能立志尋求脫離苦難的方法』。那些眾生隨順對治，去除一切煩惱，安置於…
【English Translation】 English version 1. Holding resentment in the heart; 2. Engaging in strife in speech. Such destruction, contemplating retribution, increases and intensifies actions, as the sutra says, 'These beings mutually destroy each other, even to the point that hatred blazes day and night without ceasing.' Holding resentment in the heart distinguishes between self and others; this statement shows engaging in strife in speech. Constantly engaging in strife, this statement shows contemplating retribution, increasing and intensifying actions. Hatred blazes day and night without ceasing, this statement shows those beings following the antidote, giving the benefit of great compassion, as the sutra says, 'I should cause those beings to dwell in unsurpassed great compassion.' How to receive wealth without satisfaction?
The sutra says, 'These beings have no satisfaction in their hearts, constantly seeking the wealth of others, living by dishonest means. I should cause those beings to dwell in pure body, speech, and mind karma, living by righteous means.'
The treatise says, 'Receiving wealth without satisfaction has two aspects: 1. Greed in the heart; 2. In body and speech, using means such as dishonest scales and false speech to seize it.' As the sutra says, 'These beings have no satisfaction in their hearts, constantly seeking the wealth of others, living by dishonest means.' Those beings follow the antidote, purifying body, speech, and mind karma, living by righteous means. As the sutra says, 'I should cause those beings to dwell in pure body, speech, and mind karma, living by righteous means.' How to receive hoarded wealth?
The sutra says, 'These beings, because of following greed, anger, and delusion, are constantly burned by the blazing fire of various afflictions, unable to aspire to seek a way out of suffering. I should cause those beings to extinguish the great fire of all afflictions, placing them in a cool and fearless place.'
The treatise says, 'Receiving hoarded wealth is due to the fault of the root of greed, etc., because of attachment to them. Regarding those scattered uses, anger arises. In those treasures, playthings, and enjoyments, there are many pleasurable states, frequently burned by the fire of afflictions. Not seeing those faults, there is no intention to seek liberation.' As the sutra says, 'These beings, because of following greed, anger, and delusion, are constantly burned by the blazing fire of various afflictions, unable to aspire to seek a way out of suffering.' Those beings follow the antidote, removing all afflictions, placing them in...
清涼處。如經「我應令彼眾生滅除一切煩惱大火，安置清涼無畏之處」故。云何追求現報習諸惡行？
經曰：是諸眾生常為愚癡闇冥妄見厚曀無明黑闇所覆，入大黑闇稠林，遠離智慧光明，墮大黑闇處，隨其所見到種種險道。我應令彼眾生得無障礙清凈慧眼，以是眼故知一切法如實相，得不隨他一切如實無障礙智。
論曰：追求現報習惡行者，既有愚癡闇冥妄見厚曀黑闇所覆過妄見樂故，不見未來實果報過故，亦不見現在實果報過故。如經「是諸眾生常為愚癡闇冥妄見厚曀無明黑闇所覆」故。又愚癡者，多為闇冥故。妄見者，顛倒樂見故。厚曀者，不見未來實果報過故。黑闇者，不見現在實果報過故。是愚癡因滿足使事是過，及遠離無漏智處故，彼善行障順不善行故。如經「入大黑闇稠林故，遠離智慧光明」故。稠林者，是愚癡因使故。大者，滿足故。受至大，對過患。如經「墮大黑闇處」故。是中對者，黑闇示現。如闇中行處處障礙，如是相似法故。受大對事成至諸惡趣，是故名墮多作罪因。于臨終時見惡報相，心生悔見過。如經「隨其所見到種種險道」故。見險道者，悔見故。見本罪相，不能集彼對治正見。隨其所見者，于死時故。彼諸眾生隨順對治，以如實法令得無障礙清凈慧眼。如經「我應令彼
【現代漢語翻譯】 現代漢語譯本 清涼之處。如經文所說：『我應當使這些眾生滅除一切煩惱大火，安置在清涼無畏之處。』因此，為何還要追求現世的報應而習練各種惡行呢？
經文說：『這些眾生常常被愚癡、黑暗、虛妄的見解、深厚的昏昧、無明的黑暗所覆蓋，進入大黑暗的稠密森林，遠離智慧的光明，墮入大黑暗之處，隨著他們所見到的種種危險道路。我應當使這些眾生得到沒有障礙的清凈智慧之眼，因為有了這隻眼睛，就能如實地知道一切法的真實相狀，得到不隨順他人的、一切如實的、沒有障礙的智慧。』
論中說：追求現世報應而習練惡行的人，因為有愚癡、黑暗、虛妄的見解、深厚的昏昧、黑暗所覆蓋的過失，以及虛妄地認為快樂的緣故，所以看不見未來真實的果報的過失，也看不見現在真實的果報的過失。如經文所說：『這些眾生常常被愚癡、黑暗、虛妄的見解、深厚的昏昧、無明的黑暗所覆蓋。』又，愚癡的人，大多被黑暗所矇蔽。虛妄的見解，是顛倒地認為快樂。深厚的昏昧，是看不見未來真實的果報的過失。黑暗，是看不見現在真實的果報的過失。這些愚癡的因緣滿足，使得事情成為過失，並且遠離無漏智慧之處，因此，這些善行障礙了順應不善的行為。如經文所說：『進入大黑暗的稠密森林，遠離智慧的光明。』稠密的森林，是愚癡的因緣所致。大，是滿足的意思。承受至大的、與過患相對的果報。如經文所說：『墮入大黑暗之處。』這裡所說的『相對』，是黑暗的示現。如同在黑暗中行走，處處都有障礙，就像這樣相似的法。承受巨大的、與事情相對的果報，成就於各種惡趣，因此稱為墮落，多作罪惡的因緣。在臨終的時候，見到惡報的景象，心中產生後悔的過失。如經文所說：『隨著他們所見到的種種危險道路。』見到危險的道路，是後悔所見。見到原本的罪惡之相，不能夠聚集那些對治的正見。『隨著他們所見到的』，是在死亡的時候。這些眾生隨順對治，用如實的法，使他們得到沒有障礙的清凈智慧之眼。如經文所說：『我應當使他們』
【English Translation】 English version A place of coolness. As the sutra says, 'I should cause those beings to extinguish all the great fire of afflictions and place them in a cool and fearless place.' Therefore, why pursue present retribution and practice various evil deeds?
The sutra says, 'These beings are constantly covered by ignorance, darkness, false views, thick obscurity, and the darkness of unknowing. They enter a dense forest of great darkness, far from the light of wisdom, falling into a place of great darkness, following the various dangerous paths they see. I should cause those beings to obtain unobstructed pure wisdom eyes, so that with these eyes they may know the true nature of all dharmas as they really are, and obtain unobstructed wisdom that does not follow others.'
The treatise says: Those who pursue present retribution and practice evil deeds, because they are covered by ignorance, darkness, false views, thick obscurity, and the darkness, and because of falsely seeing pleasure, they do not see the fault of future real retribution, nor do they see the fault of present real retribution. As the sutra says, 'These beings are constantly covered by ignorance, darkness, false views, thick obscurity, and the darkness of unknowing.' Moreover, the ignorant are mostly obscured by darkness. False views are the inverted view of pleasure. Thick obscurity is not seeing the fault of future real retribution. Darkness is not seeing the fault of present real retribution. These causes of ignorance fulfill the matter as a fault, and because they are far from the place of non-outflow wisdom, these good deeds obstruct the following of unwholesome deeds. As the sutra says, 'Entering a dense forest of great darkness, far from the light of wisdom.' The dense forest is caused by the causes of ignorance. 'Great' means fulfillment. Receiving the greatest, opposite to the fault. As the sutra says, 'Falling into a place of great darkness.' The 'opposite' here is the manifestation of darkness. Just as walking in the dark, there are obstacles everywhere, like this similar dharma. Receiving great things opposite to the matter, accomplishing all evil destinies, therefore it is called falling, causing many causes of sin. At the time of death, seeing the signs of evil retribution, the mind generates regret for the fault. As the sutra says, 'Following the various dangerous paths they see.' Seeing dangerous paths is seeing with regret. Seeing the original signs of sin, unable to gather those correct views that counteract them. 'Following what they see' is at the time of death. These beings follow the counteracting, using the Dharma as it really is, to enable them to obtain unobstructed pure wisdom eyes. As the sutra says, 'I should cause them'
眾生得無障礙清凈慧眼，以是眼故知一切法如實相，得不隨他一切如實無障礙智」故。云何追求后報習諸善行？
經曰：是諸眾生隨順世間生死險道，將墜地獄、畜生、餓鬼深坑，隨順入惡見網中，為種種愚癡稠林所覆，隨逐虛妄道、行顛倒行，常盲冥故遠離有智導師，非出要道處謂出要想，隨逐魔道怨賊所攝，遠離善巧導師，入魔意稠林遠離佛意。我應拔濟彼諸眾生種種諸苦，度於世間險道艱難，安置無畏處，令住薩婆若大城。
論曰：追求后報習善行者，隨順險道過，如經「是諸眾生隨順世間生死險道」故。彼險道有三種：一、自體；二、障礙；三者失。自體者，世間乏少善根本故。障礙者有八種：一者求出而隨順世間墮三惡趣，如經「將墜地獄畜生餓鬼深坑」故。二者入網，于苦果中妄生樂故，如經「隨順入惡見網中」故。三者黑暗稠林所覆，彼彼癡使所覆故，為說苦因而不知覺，如經「為種種愚癡稠林所覆」故。四者行顛倒道，舍真實樂，妄行邪道故，如經「隨逐虛妄道行顛倒行」故。五者盲冥，得果貪著，愛慾所盲故，如經「常盲冥」故。六者遠離導師，生惡道中及放逸等過，雖值佛世而不見不聞故，如經「遠離有智導師」故。七者怖求涅槃而趣彼異處，謂梵天等梵世間等以為出世正見，如經
【現代漢語翻譯】 現代漢語譯本 『眾生獲得無障礙的清凈慧眼，因為有了這種眼睛，就能如實地瞭解一切法的真實面貌，獲得不隨他人觀點而動搖的一切如實無障礙的智慧。』那麼，如何追求來世的果報而修習各種善行呢？
經中說：『這些眾生順應世間的生死險惡道路，將要墜入地獄、畜生、餓鬼的深坑，順從地進入邪惡見解的羅網中，被各種愚癡的茂密森林所覆蓋，追隨虛妄的道路，行持顛倒的行為，因為常常盲昧無知而遠離有智慧的導師，把不是解脫的道路當作解脫的途徑，追隨魔的道路，被怨賊所控制，遠離善巧的導師，進入魔意的茂密森林而遠離佛意。我應當救拔這些眾生的種種痛苦，度過世間的險惡艱難道路，安置在無畏的地方，讓他們安住在薩婆若（Sarvajna，一切智）的大城中。』
論中說：追求來世果報而修習善行的人，會順應險惡的道路而犯錯，就像經中所說『這些眾生順應世間的生死險惡道路』一樣。這種險惡的道路有三種：第一，自體；第二，障礙；第三，失誤。自體是指世間缺少善的根本。障礙有八種：第一，想要出離卻順應世間而墮入三惡趣，就像經中所說『將要墜入地獄、畜生、餓鬼的深坑』一樣。第二，進入羅網，在痛苦的果報中妄想產生快樂，就像經中所說『順從地進入邪惡見解的羅網中』一樣。第三，被黑暗的茂密森林所覆蓋，被各種愚癡的煩惱所覆蓋，因為說了痛苦的原因卻不知道覺悟，就像經中所說『被各種愚癡的茂密森林所覆蓋』一樣。第四，行持顛倒的道路，捨棄真實的快樂，妄想行持邪惡的道路，就像經中所說『追隨虛妄的道路，行持顛倒的行為』一樣。第五，盲昧無知，得到果報就貪婪執著，被愛慾所矇蔽，就像經中所說『常常盲昧無知』一樣。第六，遠離導師，生在惡道中以及放逸等過失，即使遇到佛陀住世也不得見聞，就像經中所說『遠離有智慧的導師』一樣。第七，害怕追求涅槃而趨向其他地方，把梵天（Brahma）等梵世間等當作是出世的正見，就像經中說
【English Translation】 English version 'Sentient beings obtain unobstructed pure wisdom eyes, and with these eyes, they know the true nature of all dharmas as they really are, and obtain unobstructed wisdom that does not follow others in understanding all things as they truly are.' How then does one cultivate virtuous actions seeking future rewards?
The sutra says: 'These sentient beings follow the perilous paths of birth and death in the world, about to fall into the deep pits of hell, animals, and hungry ghosts, following and entering the nets of evil views, covered by forests of various kinds of ignorance, following false paths, practicing inverted actions, constantly blind and ignorant, thus far from wise guides, considering places that are not the path to liberation as the path to liberation, following the paths of demons, controlled by vengeful thieves, far from skillful guides, entering the dense forests of demonic intentions, far from the Buddha's intention. I should rescue these sentient beings from all kinds of suffering, cross the perilous and difficult paths of the world, place them in fearless places, and let them dwell in the great city of Sarvajna (all-knowing).'
The treatise says: Those who cultivate virtuous actions seeking future rewards err by following perilous paths, as the sutra says, 'These sentient beings follow the perilous paths of birth and death in the world.' These perilous paths are of three kinds: first, self-nature; second, obstacles; and third, errors. Self-nature refers to the world lacking the root of goodness. Obstacles are of eight kinds: first, seeking to escape but following the world and falling into the three evil realms, as the sutra says, 'About to fall into the deep pits of hell, animals, and hungry ghosts.' Second, entering the net, falsely generating pleasure in the midst of painful consequences, as the sutra says, 'Following and entering the nets of evil views.' Third, covered by dense forests of darkness, covered by various afflictions of ignorance, because they speak of the causes of suffering but do not awaken, as the sutra says, 'Covered by forests of various kinds of ignorance.' Fourth, practicing inverted paths, abandoning true happiness, falsely practicing evil paths, as the sutra says, 'Following false paths, practicing inverted actions.' Fifth, blind and ignorant, greedily clinging to the results, blinded by love and desire, as the sutra says, 'Constantly blind and ignorant.' Sixth, far from guides, born in evil realms and with faults such as laxity, even encountering the Buddha in the world but not seeing or hearing, as the sutra says, 'Far from wise guides.' Seventh, fearing the pursuit of Nirvana and turning to other places, considering Brahma (the creator god) and other Brahma-worlds as the correct view of transcendence, as the sutra says
「非出要道處謂出要想」故。八者怨賊行魔境界，貪著諸欲劫功德盡令不集故，如經「隨逐魔道怨賊所攝」故。失者有三種：一者離善導師依不善地，如經「遠離善導師」故。二者依止怨地，如經「入魔意稠林」故。三者遠離作善知識地，如經「遠離佛意」故。彼諸眾生隨順對治，以如實法令出世間，住一切智地。如經「我應拔濟彼諸眾生種種諸苦，度於世間險道艱難，安置無畏處，令住薩婆若大城」故。云何道差別？
經曰：是諸眾生為大瀑水波浪所沒，隨順欲流、有流、見流、無明流，隨順世間漂流，沒大愛河、在大駛流，不能正觀，常有欲覺、瞋覺、惱覺，惡行廣故。愛見水中羅剎所執順入欲林回覆，求欲事中深愛著故。我慢陸地之所燋枯無能救者，於六入聚落不能動發，自離善行無正度者，我應于彼眾生生大悲心，以善根力而拔濟之，令得無畏不染寂靜離諸恐怖，住於一切智慧寶洲。
論曰：有求眾生道差別者，沒在大河過，如經「是諸眾生為大瀑水波浪所沒」故。彼大瀑水波浪有三種：一、自體；二、起難；三者失。自體者有五種相：一者深，無量水故，如經「隨順欲流、有流、見流、無明流」故。二者流，隨順世間常流不斷，如經「隨順世間漂流」故。三者名愛水所沒，如經「沒大愛河」故
【現代漢語翻譯】 現代漢語譯本： 『非出要道處謂出要想』的緣故。第八種是怨賊行魔的境界，貪戀各種慾望，劫奪所有功德，使功德無法積聚，如經文所說：『隨逐魔道，被怨賊所攝持』的緣故。失去（正道）有三種情況：第一種是離開善知識的引導，依止不善之地，如經文所說：『遠離善導師』的緣故。第二種是依止怨敵之地，如經文所說：『進入魔意的稠林』的緣故。第三種是遠離能夠作為善知識的地方，如經文所說：『遠離佛意』的緣故。那些眾生隨順對治，用如實的法使他們出離世間，安住於一切智地（Sarvajñāna-bhūmi，佛的智慧境界）。如經文所說：『我應當救拔那些受種種痛苦的眾生，度過世間的險道艱難，安置在無畏之處，讓他們安住于薩婆若（Sarvajña，一切智者）大城』的緣故。什麼是道的差別呢？
經文說：這些眾生被大瀑布的水波所淹沒，隨順欲流（Kāma-ogha，對感官享樂的渴求）、有流（Bhava-ogha，對存在的渴求）、見流（Dṛṣṭi-ogha，錯誤的見解）、無明流（Avidyā-ogha，對實相的無知），隨順世間漂流，沉沒在大愛河中，處在大急流中，不能正確觀察，常常有欲覺（Kāma-vitarka，與慾望相關的想法）、瞋覺（Vyāpāda-vitarka，與嗔恨相關的想法）、惱覺（Vihiṃsā-vitarka，與傷害相關的想法），惡行廣泛。在愛見之水中被羅剎（Rākṣasa，惡鬼）所執持，順著進入慾望的森林，反覆地在追求慾望的事情中深深地愛著。被我慢的陸地所燒焦枯竭，沒有能夠救助的人，對於六入（Ṣaḍāyatana，六根）的聚落不能動發，自己離開了善行，沒有正確的度脫者，我應當對那些眾生生起大悲心，用善根的力量來救拔他們，使他們得到無畏、不染、寂靜，遠離各種恐怖，安住在一切智慧的寶洲。
論中說：有尋求眾生道的差別的人，沉沒在大河的過患中，如經文所說：『這些眾生被大瀑布的水波所淹沒』的緣故。那些大瀑布的水波有三種：一、自體；二、起難；三者失。自體有五種相：第一是深，因為有無量的水，如經文所說：『隨順欲流、有流、見流、無明流』的緣故。第二是流，隨順世間常常流動不斷，如經文所說：『隨順世間漂流』的緣故。第三是名為愛的水所淹沒，如經文所說：『沒大愛河』的緣故。
【English Translation】 English version: 『The place that is not the essential path is called the place where one wants to emerge.』 The eighth is the realm of hostile thieves acting as Māras (Māra, demon), clinging to various desires, robbing all merits, causing them not to accumulate, as the scripture says, 『Following the path of Māras, seized by hostile thieves.』 Losing (the right path) has three aspects: first, departing from the guidance of a good teacher and relying on an unwholesome place, as the scripture says, 『Departing from a good teacher.』 Second, relying on a hostile place, as the scripture says, 『Entering the dense forest of Māra's intentions.』 Third, departing from the place that can serve as a good teacher, as the scripture says, 『Departing from the Buddha's intention.』 Those beings, in accordance with the antidote, use the Dharma (Dharma, the teachings of Buddha) of reality to liberate them from the world, dwelling in the Sarvajñāna-bhūmi (Sarvajñāna-bhūmi, the ground of omniscience). As the scripture says, 『I should rescue those beings from various sufferings, cross the dangerous and difficult paths of the world, place them in a fearless place, and let them dwell in the great city of Sarvajña (Sarvajña, the all-knowing one).』 What are the differences in the paths?
The scripture says: These beings are submerged by the waves of great waterfalls, following the Kāma-ogha (Kāma-ogha, the flood of sensual desire), Bhava-ogha (Bhava-ogha, the flood of existence), Dṛṣṭi-ogha (Dṛṣṭi-ogha, the flood of views), and Avidyā-ogha (Avidyā-ogha, the flood of ignorance), drifting along with the world, submerged in the great river of love, in a great rapid stream, unable to observe correctly, constantly having Kāma-vitarka (Kāma-vitarka, thoughts related to desire), Vyāpāda-vitarka (Vyāpāda-vitarka, thoughts related to hatred), and Vihiṃsā-vitarka (Vihiṃsā-vitarka, thoughts related to harm), with extensive evil deeds. Held by Rākṣasas (Rākṣasa, demons) in the water of love and views, following and entering the forest of desires, repeatedly deeply loving the pursuit of desires. Scorched and withered by the land of pride, with no one able to save them, unable to move in the village of the six Āyatanas (Ṣaḍāyatana, the six sense bases), having departed from good deeds, with no correct deliverer, I should generate great compassion for those beings, and rescue them with the power of good roots, enabling them to attain fearlessness, non-attachment, tranquility, freedom from all terrors, and dwelling in the treasure island of all wisdom.
The treatise says: Those who seek the differences in the paths of beings are submerged in the faults of the great river, as the scripture says, 『These beings are submerged by the waves of great waterfalls.』 Those waves of great waterfalls have three aspects: first, the self-nature; second, the arising of difficulties; third, the loss. The self-nature has five characteristics: first, depth, because there is immeasurable water, as the scripture says, 『Following the Kāma-ogha, Bhava-ogha, Dṛṣṭi-ogha, and Avidyā-ogha.』 Second, the flow, constantly flowing and unceasing in accordance with the world, as the scripture says, 『Drifting along with the world.』 Third, being submerged by the water called love, as the scripture says, 『Submerged in the great river of love.』
。四者漂，唸唸不住不見岸故，如經「在大駛流不能正觀」故。五者廣，隨順欲等念覺廣故，如經「常有欲覺、瞋覺、惱覺，惡行廣故」。起難有四種：一者執著我我所窟宅，不能動離故，如經「愛見水中羅剎所執」故。二者入回，先舍欲已還復轉入慾念中故，如經「順入欲林回覆」故。三者中著，于受用時求欲等樂著故，如經「求欲事中深愛著」故。四者洲，于用事時中我等最勝。三種我慢自高輕彼，如經「我慢陸地之所燋枯」故。失者有三種：一者無救失，處惡道中無人濟拔，如經「無能救者」故。二者無出意失，處善道中無出離心，如經「於六入聚落不能動發」故。三者異處去失，生諸難處不值佛世，如經「自離善行無正度者」故。彼諸眾生隨順對治，以如實法令住一切智洲，如經「我應于彼眾生生大悲心，以善根力而拔濟之，令得無畏不染寂靜離諸恐怖，住於一切智慧寶洲」故。云何界差別？
經曰：是諸眾生閉在世間牢獄之處，眾多患苦多惱妄想，愛憎繫縛、憂悲共行，愛鎖所繫，入於三界無明稠林所覆。我應令彼眾生遠離一切三界所著，令住離相無礙涅槃。
論曰：有求眾生界差別者，閉在牢獄過，如經「是諸眾生閉在世間牢獄之處」故。此牢獄過有五種隨逐應知：一、苦事；二、財盡；三
【現代漢語翻譯】 現代漢語譯本 四者漂（漂流），唸唸不住，不見彼岸，如經文所說『在大駛流中不能正確觀察』。五者廣（廣大），隨順慾望等念頭，覺知廣大，如經文所說『常有慾念、嗔念、惱念，惡行廣大』。 生起困難有四種：一者執著於我及我所的巢穴，不能動搖離開，如經文所說『被愛見之水中的羅剎所執』。二者入回（退轉），先捨棄慾望，之後又重新進入慾望的念頭中，如經文所說『順著進入慾望的森林又回覆』。三者中著（執著于中），在受用時尋求慾望等快樂而執著，如經文所說『在尋求慾望的事情中深深地愛著』。四者洲（自以為是），在使用事物時認為我等最為殊勝。三種我慢，自我抬高而輕視他人，如經文所說『我慢的陸地被燒焦枯竭』。 失去有三種：一者無救失（無救助的失去），處於惡道中無人救濟拔出，如經文所說『沒有能夠救助的人』。二者無出意失（沒有出離之心的失去），處於善道中沒有出離之心，如經文所說『對於六入（眼、耳、鼻、舌、身、意）的聚集地不能動搖出發』。三者異處去失（去往異處的失去），生於各種困難之處，不能遇到佛陀出世，如經文所說『自己離開善行，沒有正確的引導者』。 那些眾生隨順對治，以如實的法令安住於一切智洲（一切智慧的洲渚），如經文所說『我應當對於那些眾生生起大悲心，以善根的力量而拔濟他們，使他們得到無畏、不染、寂靜，遠離各種恐怖，安住於一切智慧的寶洲』。什麼是界（界限）的差別？ 經文說：『這些眾生被關閉在世間的牢獄之處，眾多患苦，多有惱怒妄想，被愛憎所繫縛，憂愁悲傷共同相伴，被愛的鎖鏈所束縛，進入三界（欲界、色界、無色界）被無明的稠密森林所覆蓋。我應當使那些眾生遠離一切三界的執著，使他們安住于離相無礙的涅槃（寂滅）』。 論中說：有尋求眾生界差別的人，被關閉在牢獄中是過失，如經文所說『這些眾生被關閉在世間的牢獄之處』。這牢獄的過失有五種隨逐，應當知道：一、苦事；二、財盡；三
【English Translation】 English version The fourth is drifting, with thoughts constantly arising and ceasing, unable to see the shore, as the sutra says, 'Unable to observe correctly in a great swift current.' The fifth is vastness, following desires and other thoughts, perceiving vastness, as the sutra says, 'Constantly having desires, anger, and vexation, evil deeds are vast.' There are four kinds of difficulties in arising: First, clinging to the cave-dwelling of 'I' and 'mine,' unable to move away, as the sutra says, 'Seized by the Rakshasa in the water of love and views.' Second, entering and returning, first abandoning desires and then returning to thoughts of desire, as the sutra says, 'Entering the forest of desires and returning.' Third, clinging to the middle, seeking pleasure in desires and clinging to it during enjoyment, as the sutra says, 'Deeply loving and clinging to the pursuit of desires.' Fourth, the island, considering oneself the most superior when using things. Three kinds of arrogance, elevating oneself and belittling others, as the sutra says, 'The land of arrogance is scorched and withered.' There are three kinds of losses: First, the loss of no rescue, being in an evil path with no one to save and pull out, as the sutra says, 'There is no one who can save.' Second, the loss of no intention to escape, being in a good path without the intention to escape, as the sutra says, 'Unable to move from the gathering of the six entrances (eye, ear, nose, tongue, body, mind).' Third, the loss of going to a different place, being born in various difficult places, unable to encounter the Buddha's appearance in the world, as the sutra says, 'Separating oneself from good deeds, without a correct guide.' Those beings, following the correct treatment, abide in the Isle of Omniscience (the island of all wisdom) with the Dharma of reality, as the sutra says, 'I should generate great compassion for those beings, and with the power of good roots, rescue them, enabling them to attain fearlessness, non-attachment, tranquility, freedom from all terrors, and abide in the Treasure Isle of All Wisdom.' What are the differences in realms (boundaries)? The sutra says: 'These beings are confined in the prison of the world, with many sufferings, many vexations and delusions, bound by love and hatred, accompanied by sorrow and grief, bound by the chains of love, entering the Three Realms (Desire Realm, Form Realm, Formless Realm) covered by the dense forest of ignorance. I should enable those beings to be free from all attachments to the Three Realms, enabling them to abide in Nirvana (extinction) free from characteristics and without obstruction.' The treatise says: For those who seek the differences in the realms of beings, being confined in prison is a fault, as the sutra says, 'These beings are confined in the prison of the world.' This fault of prison has five kinds of consequences that should be known: First, suffering; second, exhaustion of wealth; third,
、愛離；四者縛；五、障礙。此示五種難差別：一者無病難，多種病苦妄想愁惱，如經「眾多患苦多惱妄想」故。二者資生難，于愛不愛事中憎愛所縛，如經「愛憎繫縛」故。三者親難，親愛離壞憂悲增長，如經「憂悲共行」故。四者戒難，雖生色無色中暫離犯戒，不免戒行相違愛慾使縛，如經「愛鎖所繫」故。五者見難，得世間智，彼相違無明使之所覆蔽，如經「入於三界無明稠林所覆」故。彼諸眾生隨順對治，以如實法令住離相無礙涅槃，如經「我應令彼眾生遠離一切三界所著，令住離相無礙涅槃」故。云何邪見諸外道等？
經曰：是諸眾生深著我相，於五陰巢窟不能自出，行四顛倒、依六入空聚，常為四大毒蛇之所侵惱，為五陰怨賊之所殺害，受此一切無量苦惱。我應令彼眾生離一切障礙，令住空無我智道，所謂涅槃，滅一切障礙。
論曰：邪梵行諸外道等者，執取我相過，此余見根本，如經「是諸眾生深著我相」故。彼諸眾生欲趣涅槃城，以有我故於五陰舍不能動發，如經「於五陰巢窟不能自出」故。欲行正道，以顛倒故行彼邪道，如經「行四顛倒」故。依恃我想欲趣涅槃，虛妄我見住六入聚，如經「依六入空聚」故。受老病死等諸苦，意欲遠離而不得離，恒隨己身，如經「常為四大毒蛇之所侵
【現代漢語翻譯】 現代漢語譯本：愛離：第四種是愛別離；第五種是障礙。這顯示了五種困難的差別：第一種是無病難，多種疾病痛苦、妄想愁惱，如經文所說『眾多患苦多惱妄想』。第二種是資生難，對於喜愛和不喜愛的事物被憎恨和愛戀所束縛，如經文所說『愛憎繫縛』。第三種是親難，親愛的人離別損壞，憂愁悲傷增長，如經文所說『憂悲共行』。第四種是戒難，即使生在色界和無色界中，暫時遠離了犯戒，也無法避免戒行與愛慾的驅使相違背，如經文所說『愛鎖所繫』。第五種是見難，得到了世間的智慧，卻被與智慧相反的無明所覆蓋，如經文所說『入於三界無明稠林所覆』。那些眾生隨順對治，用如實的法，令他們安住于遠離相、無障礙的涅槃（Nirvana），如經文所說『我應令彼眾生遠離一切三界所著，令住離相無礙涅槃』。什麼是邪見和各種外道呢？ 經文說：『這些眾生深深執著於我相（Atman），在五陰（Skandha）的巢穴中不能自己出來，行四顛倒，依靠六入（Ayatana）的空聚，常常被四大毒蛇所侵擾，被五陰的怨賊所殺害，承受這一切無量的苦惱。我應該令這些眾生遠離一切障礙，令他們安住于空無我智道，也就是涅槃（Nirvana），滅除一切障礙。』 論中說：邪梵行和各種外道等，執取我相的過失，這是其餘見解的根本，如經文所說『是諸眾生深著我相』。那些眾生想要前往涅槃城，因為有我的緣故，在五陰的舍宅中不能動身出發，如經文所說『於五陰巢窟不能自出』。想要行走正道，因為顛倒的緣故，行走在邪道上，如經文所說『行四顛倒』。依靠著我想，想要前往涅槃，虛妄的我見住在六入的聚集處，如經文所說『依六入空聚』。承受著老、病、死等各種痛苦，想要遠離卻不能遠離，恒常跟隨著自身，如經文所說『常為四大毒蛇之所侵』
【English Translation】 English version: Separation from loved ones: the fourth is separation from loved ones; the fifth is obstacles. This shows the differences in the five difficulties: the first is the difficulty of being without illness, with many illnesses, suffering, delusions, worries, and afflictions, as the sutra says, 'many sufferings, afflictions, delusions, and worries.' The second is the difficulty of livelihood, being bound by hatred and love for things that are liked and disliked, as the sutra says, 'bound by love and hatred.' The third is the difficulty with relatives, with the separation and destruction of loved ones, and the increase of sorrow and grief, as the sutra says, 'sorrow and grief go together.' The fourth is the difficulty of precepts, even if born in the Realm of Form and the Formless Realm, temporarily separated from breaking precepts, one cannot avoid the conflict between precepts and the driving force of love and desire, as the sutra says, 'bound by the chains of love.' The fifth is the difficulty of views, obtaining worldly wisdom, but being covered by ignorance that is contrary to wisdom, as the sutra says, 'entering the dense forest of ignorance covering the Three Realms.' Those beings, following the antidote, use the Dharma of reality to let them dwell in Nirvana (Nirvana), free from characteristics and without obstacles, as the sutra says, 'I should cause those beings to be far away from all attachments to the Three Realms, and let them dwell in Nirvana (Nirvana) free from characteristics and without obstacles.' What are the heretical views and various external paths? The sutra says: 'These beings are deeply attached to the self-image (Atman), unable to come out of the nest of the five Skandhas (Skandha) on their own, practicing the four inversions, relying on the empty gathering of the six Ayatana (Ayatana), constantly harassed by the four great poisonous snakes, killed by the enemy thieves of the five Skandhas (Skandha), and enduring all this immeasurable suffering. I should cause these beings to be far away from all obstacles, and let them dwell in the path of wisdom of emptiness and non-self, which is Nirvana (Nirvana), eliminating all obstacles.' The treatise says: Heretical Brahma-conduct and various external paths, etc., grasp the fault of the self-image, which is the root of other views, as the sutra says, 'These beings are deeply attached to the self-image (Atman).' Those beings want to go to the city of Nirvana (Nirvana), but because of the self, they cannot move from the house of the five Skandhas (Skandha), as the sutra says, 'unable to come out of the nest of the five Skandhas (Skandha) on their own.' Wanting to walk the right path, because of inversion, they walk on the wrong path, as the sutra says, 'practicing the four inversions.' Relying on the thought of self, wanting to go to Nirvana (Nirvana), the false view of self dwells in the gathering place of the six Ayatana (Ayatana), as the sutra says, 'relying on the empty gathering of the six Ayatana (Ayatana).' Enduring various sufferings such as old age, sickness, and death, wanting to be far away but unable to be far away, constantly following oneself, as the sutra says, 'constantly harassed by the four great poisonous snakes.'
惱」故。陰怨隨逐而不放舍，如經「為五陰怨賊之所殺害」故。常為種種諸苦隨逐，如經「受此一切無量苦惱」故。彼諸眾生隨順對治，以如實法離一切障，令住涅槃，如經「我應令彼眾生離一切障礙，令住空無我智道，所謂涅槃，滅一切障礙」故。云何正梵行？同法小乘等。
經曰：是諸眾生小心狹劣不求大乘，其心遠離無上一切智智，等有出行而樂聲聞辟支佛乘。我應令彼眾生安住微妙無上佛法深廣大意。諸佛子！菩薩如是隨順持戒力，善能廣起方便行故。
論曰：正行梵行求小乘過。此小乘意有二種：一者小心，佛法微妙廣大無量，其心退沒而不能證故；二者狹心，于無量眾生作利益懈怠故。如經「是諸眾生小心狹劣，不求大乘法」故。復依小乘心願過，愿小乘故，如經「其心遠離無上一切智智」故。修行過，不定聚眾生實有大乘出法而修行小乘，如經「等有出行而樂聲聞辟支佛乘」故。彼諸眾生隨順對治，以如實法令住微妙無上佛法廣大心故，如經「我應令彼眾生安住微妙無上佛法深廣大意」故。依持戒行故，得此戒力能作善法，善巧起諸善行故，如經「諸佛子！菩薩如是隨順持戒力，善能廣起方便行故」。
經曰：諸佛子！是菩薩住此菩薩離垢地已，多見諸佛，以大神通力、大願力故；
【現代漢語翻譯】 現代漢語譯本： 『惱』的緣故。陰暗的怨恨跟隨纏繞而不放過，如經文所說『被五陰怨賊所殺害』的緣故。常常被各種各樣的痛苦跟隨纏繞，如經文所說『承受這一切無量的苦惱』的緣故。那些眾生隨順對治，用如實的佛法遠離一切障礙，讓他們安住在涅槃中，如經文所說『我應當讓那些眾生遠離一切障礙，讓他們安住在空無我智的道路上，這就是涅槃，滅除一切障礙』的緣故。什麼是正梵行？與小乘等同。 經文說：『這些眾生小心眼，心胸狹隘，不尋求大乘佛法，他們的心遠離無上的一切智慧，即使修行也樂於聲聞、辟支佛乘。我應當讓這些眾生安住在微妙無上的佛法深廣的意義中。諸位佛子！菩薩像這樣隨順持戒的力量，善於廣泛地發起方便之行。』 論中說：正行梵行卻追求小乘的過失。這種小乘的心意有兩種：一是小心，佛法微妙廣大無量，他們的心退縮而不能證得；二是狹心，對於無量眾生作利益的事情懈怠。如經文所說『這些眾生小心眼，心胸狹隘，不尋求大乘法』的緣故。又依據小乘的心願的過失，因為愿求小乘的緣故，如經文所說『他們的心遠離無上的一切智慧』的緣故。修行的過失，不定聚的眾生實際上有大乘的出世之法卻修行小乘，如經文所說『即使修行也樂於聲聞、辟支佛乘』的緣故。那些眾生隨順對治，用如實的佛法讓他們安住在微妙無上的佛法廣大心中，如經文所說『我應當讓那些眾生安住在微妙無上的佛法深廣的意義中』的緣故。依靠持戒的行為，得到這種戒的力量能夠做善法，善巧地發起各種善行，如經文所說『諸位佛子！菩薩像這樣隨順持戒的力量，善於廣泛地發起方便之行』。 經文說：『諸位佛子！這位菩薩安住在這菩薩離垢地之後，多次見到諸佛，憑藉大神通力、大願力的緣故；』
【English Translation】 English version: Because of 『annoyance』. Dark resentment follows and clings without letting go, as the sutra says, 『killed by the thieves of the five skandhas (five aggregates of clinging)』. Constantly followed by various sufferings, as the sutra says, 『enduring all these immeasurable sufferings』. Those beings accordingly apply the remedies, using the true Dharma to be free from all obstacles, and let them abide in Nirvana (liberation), as the sutra says, 『I should let those beings be free from all obstacles, and let them abide in the path of wisdom of emptiness and no-self, which is called Nirvana, extinguishing all obstacles』. What is right pure conduct? It is the same as the Hinayana (small vehicle). The sutra says: 『These beings are small-minded and narrow, not seeking the Mahayana (great vehicle), their minds are far from the unsurpassed all-knowing wisdom, even if they practice, they are happy with the Sravaka (hearer) and Pratyekabuddha (solitary Buddha) vehicle. I should let those beings abide in the subtle and unsurpassed profound and vast meaning of the Buddha Dharma. Sons of Buddha! Bodhisattvas (enlightenment being) accordingly follow the power of upholding the precepts, and are good at widely initiating expedient practices.』 The treatise says: Right conduct and pure conduct, but pursuing the faults of the Hinayana. This Hinayana intention has two kinds: one is small-minded, the Buddha Dharma is subtle, vast, and immeasurable, their minds retreat and cannot attain it; the other is narrow-minded, they are lazy in doing beneficial things for immeasurable beings. As the sutra says, 『These beings are small-minded and narrow, not seeking the Mahayana Dharma』. Furthermore, based on the faults of the Hinayana's wishes, because they wish for the Hinayana, as the sutra says, 『Their minds are far from the unsurpassed all-knowing wisdom』. The fault of practice, the beings of uncertain destiny actually have the Mahayana's transcendental Dharma but practice the Hinayana, as the sutra says, 『Even if they practice, they are happy with the Sravaka and Pratyekabuddha vehicle』. Those beings accordingly apply the remedies, using the true Dharma to let them abide in the subtle and unsurpassed vast mind of the Buddha Dharma, as the sutra says, 『I should let those beings abide in the subtle and unsurpassed profound and vast meaning of the Buddha Dharma』. Relying on the practice of upholding the precepts, they obtain this power of precepts to be able to do good deeds, and skillfully initiate various good practices, as the sutra says, 『Sons of Buddha! Bodhisattvas accordingly follow the power of upholding the precepts, and are good at widely initiating expedient practices.』 The sutra says: 『Sons of Buddha! This Bodhisattva, abiding in this Bodhisattva's stainless ground, often sees the Buddhas, because of the great supernatural power and great vows;』
見多百佛、多千佛、多百千佛、多百千那由他佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施。以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提。于諸佛所生上恭敬心，復受十善法。受善法已，乃至得阿耨多羅三藐三菩提終不中失。是菩薩于無量劫、無量百劫、無量千劫、無量百千劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，遠離慳嫉破戒垢心，習行佈施持戒清凈。諸佛子！譬如成煉真金，置礬石中煮已，離一切垢轉復明凈。諸佛子！菩薩住此離垢地中亦復如是，于無量劫乃至無量百千億那由他劫，遠離慳嫉破戒垢心，成就佈施持戒清凈。菩薩爾時於四攝法中愛語偏多，十波羅蜜中戒波羅蜜增上，餘波羅蜜非不修集，隨力隨分。諸佛子！是名略說菩薩摩訶薩第二菩薩離垢地。菩薩住是地中，多作轉輪聖王，得法自在七寶具足，有自在力能除一切眾生破戒等垢，以善方便令諸眾生修行十善業道。所作善業佈施愛語利益同事，是諸福德皆不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，
【現代漢語翻譯】 現代漢語譯本 見到眾多百佛（指數量眾多的佛），眾多千佛，眾多百千佛，眾多百千那由他佛（那由他：數量單位，意為極大的數），眾多億佛，眾多百億佛，眾多千億佛，眾多百千億佛，眾多百千億那由他佛，憑藉大神通力、大願力。這位菩薩見到諸佛時，以最上心、深心供養、恭敬、尊重、讚歎，衣服、飲食、臥具、湯藥一切供養之物都奉獻佈施。以諸菩薩最上妙的樂具供養眾僧，以此善根都愿迴向阿耨多羅三藐三菩提（梵語：Anuttara-samyak-sambodhi，無上正等正覺）。 在諸佛處生起最上恭敬心，又受持十善法。受持善法后，乃至得到阿耨多羅三藐三菩提終究不會中途失去。這位菩薩于無量劫、無量百劫、無量千劫、無量百千劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，遠離慳吝、嫉妒、破戒的垢染之心，修習奉行佈施、持戒清凈。 諸佛子！譬如錘鍊成的真金，放置在礬石中煮過之後，脫離一切垢染，更加明亮潔凈。諸佛子！菩薩安住在這離垢地中也是如此，于無量劫乃至無量百千億那由他劫，遠離慳吝、嫉妒、破戒的垢染之心，成就佈施、持戒清凈。菩薩爾時在四攝法（佈施、愛語、利行、同事）中愛語偏多，十波羅蜜（檀那、尸羅、羼提、毗梨耶、禪那、般若、方便、愿、力、智）中戒波羅蜜增上，其餘波羅蜜並非不修習，而是隨能力隨分地修習。 諸佛子！這名為略說菩薩摩訶薩（梵語：Bodhisattva-mahasattva，大菩薩）第二菩薩離垢地。菩薩安住在這地中，多作轉輪聖王（擁有統治世界的輪寶的理想君王），得到法自在，七寶具足，有自在力能去除一切眾生破戒等垢染，以善巧方便令諸眾生修行十善業道。所作善業佈施、愛語、利益、同事，這些福德都不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法。
【English Translation】 English version Seeing many hundreds of Buddhas (referring to a large number of Buddhas), many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of nayuta Buddhas (nayuta: a unit of quantity, meaning an extremely large number), many hundreds of millions of Buddhas, many thousands of millions of Buddhas, many hundreds of thousands of millions of Buddhas, many hundreds of thousands of millions of nayuta Buddhas, relying on great supernatural powers and great vows. When this Bodhisattva sees the Buddhas, he offers, reveres, respects, and praises them with the highest mind and deep mind, and dedicates all offerings such as clothing, food, bedding, and medicine. He offers the most wonderful musical instruments of the Bodhisattvas to the Sangha, and with this good root, he wishes to dedicate it all to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Generating the highest reverence in the presence of the Buddhas, and also upholding the ten wholesome dharmas. After upholding the wholesome dharmas, he will never lose them midway until he attains Anuttara-samyak-sambodhi. This Bodhisattva, for immeasurable kalpas, immeasurable hundreds of kalpas, immeasurable thousands of kalpas, immeasurable hundreds of thousands of kalpas, immeasurable hundreds of millions of kalpas, immeasurable thousands of millions of kalpas, immeasurable hundreds of thousands of millions of kalpas, immeasurable hundreds of thousands of millions of nayuta kalpas, remains far from the defiled mind of stinginess, jealousy, and breaking precepts, and practices giving and upholding precepts purely. Buddha-sons! Just like refined pure gold, after being boiled in alum, it is free from all impurities and becomes even brighter and cleaner. Buddha-sons! The Bodhisattva dwelling in this Stain-Free Ground is also like this, for immeasurable kalpas up to immeasurable hundreds of thousands of millions of nayuta kalpas, remaining far from the defiled mind of stinginess, jealousy, and breaking precepts, accomplishing giving and upholding precepts purely. At that time, the Bodhisattva favors loving speech among the four means of conversion (giving, loving speech, beneficial action, and cooperation), and the precept paramita is superior among the ten paramitas (dana, shila, kshanti, virya, dhyana, prajna, upaya, pranidhana, bala, jnana). The other paramitas are not neglected, but practiced according to ability and capacity. Buddha-sons! This is called a brief explanation of the Second Stain-Free Ground of the Bodhisattva-mahasattva (Great Bodhisattva). The Bodhisattva dwelling in this ground often becomes a Chakravartin King (an ideal monarch possessing the wheel jewel that rules the world), attains freedom in the Dharma, is complete with the seven treasures, and has the power to remove the defilements of breaking precepts, etc., from all sentient beings, and skillfully leads all sentient beings to practice the ten wholesome karmic paths. The good deeds performed, such as giving, loving speech, benefiting, and cooperation, are all inseparable from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of the Bodhisattva, mindfulness of the Bodhisattva's practice, mindfulness of the paramitas, mindfulness of the ten grounds, mindfulness of indestructible power, mindfulness of fearlessness, and mindfulness of the unique Buddha-dharmas.
乃至不離念具足一切種一切智智。常生是心：我當於一切眾生中為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。諸佛子！是菩薩摩訶薩若欲舍家勤行精進，于佛法中便能捨家妻子五欲。得出家已勤行精進，於一念間得千三昧，得見千佛、知千佛神力，能動千佛世界、能入千佛世界、能照千佛世界、能教化千佛世界眾生、能住壽千劫、能知過去未來世各千劫事、能善入千法門、能變身為千，於一一身能示千菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數，示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業，是諸神通乃至無量百千萬億那由他劫不可數知。
論曰：此中果利益挍量勝事者，如初地說，此地亦如是，有者同，無者應知。此中勝事者，于無量劫遠離慳嫉破戒垢心，成就佈施持戒清凈等諸事勝故，于初地中戒未凈故施亦未凈。若爾，何故初地中說檀波羅蜜增上，餘者不如？然彼檀波羅蜜等，此地中轉勝清凈故。以離慳嫉破戒等垢，是故此地釋名離垢。初地中金但以火煉，除外貪等粗垢故，說鍊金清凈。今於此地，復置礬石中煮，除自體明垢故，自性真凈故，說性戒清凈義。
十地經論離垢地捲之四 大正
【現代漢語翻譯】 現代漢語譯本：乃至不離念而具足一切種一切智智（Sarvajna-jnana，指佛陀所證悟的一切智慧）。常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝者、成為最偉大者、成為最妙者、成為最微妙者、成為至上者、成為無上者、成為引導者、成為統帥、成為導師、成為至尊，乃至成為一切智智的依止者。』諸位佛子！這位菩薩摩訶薩如果想要捨棄家庭，勤奮精進地修行，在佛法中就能捨棄家庭、妻子和五欲（色、聲、香、味、觸）。出家之後，勤奮精進地修行，在一念之間就能獲得千種三昧（Samadhi，指禪定），得見千尊佛、知曉千尊佛的神力，能夠震動千個佛世界、能夠進入千個佛世界、能夠照亮千個佛世界、能夠教化千個佛世界的眾生、能夠住世千劫、能夠知曉過去未來世各千劫的事情、能夠善巧地進入千種法門、能夠變化成千個身體，在每一個身體中都能示現千位菩薩作為眷屬。如果憑藉願力的自在殊勝，菩薩的願力超過這個數量，示現種種神通，或者身的神通、或者光明的神通、或者神通的神通、或者眼的神通、或者境界的神通、或者音聲的神通、或者行為的神通、或者莊嚴的神通、或者加持的神通、或者信仰的神通、或者業的神通，這些神通乃至無量百千萬億那由他（Nayuta，數量單位）劫都無法數清知曉。
論曰：此中果利益的校量和殊勝之事，如同初地所說，此地也如同那樣，有的相同，沒有的應當知曉。此中殊勝之事在於，于無量劫遠離慳吝、嫉妒、破戒的垢染之心，成就佈施、持戒清凈等諸事的殊勝，在初地中戒律未清凈，所以佈施也未清凈。如果這樣，為什麼初地中說檀波羅蜜（Dana-paramita，佈施波羅蜜）增上，其他的比不上呢？然而那佈施波羅蜜等，在此地中更加殊勝清凈的緣故。因為遠離慳吝、嫉妒、破戒等垢染，所以此地釋名為離垢。初地中的金子只是用火來煉，去除外在的貪婪等粗糙的污垢，所以說鍊金清凈。現在在此地，又放置在礬石中煮，去除自體光明的污垢，因為自性真正清凈的緣故，所以說自性戒清凈的意義。
十地經論離垢地捲之四 大正
【English Translation】 English version: Even to the point of not departing from mindfulness, [the Bodhisattva] is complete with all kinds of all-knowing wisdom (Sarvajna-jnana, referring to the wisdom enlightened by the Buddha). He constantly generates this thought: 'I shall be the leader, the most excellent, the greatest, the most wonderful, the most subtle, the supreme, the unsurpassed, the guide, the commander, the teacher, the most honored among all beings, and even the one upon whom all-knowing wisdom relies.' O Buddhas' sons! If this Bodhisattva-Mahasattva wishes to renounce his home and diligently practice with vigor, he can renounce his home, wife, and the five desires (form, sound, smell, taste, and touch) in the Buddhadharma. Having left home and diligently practiced with vigor, in a single moment he can attain a thousand Samadhis (Samadhi, referring to meditative concentration), see a thousand Buddhas, know the divine power of a thousand Buddhas, shake a thousand Buddha-worlds, enter a thousand Buddha-worlds, illuminate a thousand Buddha-worlds, teach and transform the beings of a thousand Buddha-worlds, dwell for a thousand kalpas, know the events of a thousand kalpas in the past and future, skillfully enter a thousand Dharma-gates, and transform his body into a thousand bodies, and in each body he can manifest a thousand Bodhisattvas as his retinue. If, by the power of his vows, he is free and supreme, the Bodhisattva's vow-power exceeds this number, manifesting various kinds of supernormal powers, whether it be the supernormal power of the body, or of light, or of the supernormal power itself, or of the eye, or of the realm, or of the voice, or of the conduct, or of the adornment, or of the blessing, or of the faith, or of the karma; these supernormal powers are so numerous that they cannot be counted or known even after countless hundreds of thousands of millions of Nayutas (Nayuta, a unit of measurement) of kalpas.
Treatise: Regarding the comparison of the benefits of the fruits and the supreme matters in this [stage], it is as described in the first ground. This ground is also like that; some are the same, and those that are not should be understood. The supreme matters in this [stage] lie in being far removed from stinginess, jealousy, and the defiled mind of breaking precepts for countless kalpas, and in accomplishing the supremacy of such things as giving, upholding precepts, and purity. In the first ground, the precepts are not yet pure, so giving is also not yet pure. If that is so, why is it said in the first ground that the Dana-paramita (Dana-paramita, the perfection of giving) is superior, and the others are not comparable? However, those Dana-paramitas, etc., are more supremely pure in this ground. Because of being far removed from stinginess, jealousy, and the defilements of breaking precepts, this ground is therefore named 'stainless.' The gold in the first ground is only refined by fire, removing coarse defilements such as external greed, so it is said that refining gold is pure. Now, in this ground, it is further boiled in alum, removing the defilements of the self-nature's brightness, so because the self-nature is truly pure, it is said that the meaning of the purity of the self-nature's precepts [is achieved].
Dasabhumika-sutra-sastra, Vimala-bhumi, Scroll 4 Taisho Tripitaka
藏第 26 冊 No. 1522 十地經論
十地經論明地第三卷之五
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：依第三明地，差別有四分：一、起厭行分；二、厭行分；三、厭分；四、厭果分。起厭行者，謂十種深念心。厭行者，觀一切行無常乃至未入禪。厭者，四禪、四空三摩跋提。厭果者，四無量等凈深心應知。
經曰：諸佛子！菩薩善清凈心行第二地已，欲得第三菩薩地，當起十種深念心。何等為十？一、凈心；二、不動心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、淳厚心；九、快心；十、大心。菩薩以是十種深念心得入第三地。
論曰：是中十種深念心者，一、依彼起凈深念心，如經「凈心」故。二、依不捨自乘，如經「不動心」故。三、志求勝法起善方便，此能厭患當來貪慾；四、依現欲不貪，如經「厭心」故，「離欲心」故。五、依不捨自乘進行，如經「不退心」故。六、依自地煩惱不能破壞，如經「堅心」故。七、依三摩跋提自在，如經「明盛心」故。八、依禪定自在有力，雖生下地而不退失，如經「淳厚心」故。九、依彼生煩惱不能染，如經「快心」故。十、依利益眾生不斷諸有，如經「大心」故。已說起厭行分，
【現代漢語翻譯】 現代漢語譯本 《十地經論》明地第三卷之五
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：依據第三明地，差別有四分：一、起厭行分；二、厭行分；三、厭分；四、厭果分。起厭行者，指的是十種深念心。厭行者，指的是觀察一切行無常，乃至未進入禪定。厭者，指的是四禪、四空三摩跋提（Samāpatti，等至）。厭果者，指的是四無量心等清凈深心，應當知曉。
經曰：諸佛子！菩薩善於清凈心，修行第二地之後，想要得到第三菩薩地，應當生起十種深念心。哪十種呢？一、凈心；二、不動心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、淳厚心；九、快心；十、大心。菩薩憑藉這十種深念心得以進入第三地。
論曰：這其中，十種深念心是：一、依靠它生起清凈的深念心，如經文所說『凈心』的緣故。二、依靠不捨棄自己的乘（Yāna，交通工具，此處指修行法門），如經文所說『不動心』的緣故。三、立志尋求殊勝的佛法，生起良好的方便，這能夠厭患將來的貪慾；四、依靠面對現前的慾望而不貪戀，如經文所說『厭心』的緣故，『離欲心』的緣故。五、依靠不捨棄自己的乘而精進修行，如經文所說『不退心』的緣故。六、依靠自身所處的地的煩惱不能夠破壞，如經文所說『堅心』的緣故。七、依靠三摩跋提（Samāpatti，等至）的自在，如經文所說『明盛心』的緣故。八、依靠禪定的自在和力量，即使生於下地也不會退失，如經文所說『淳厚心』的緣故。九、依靠它生起的煩惱不能夠染污，如經文所說『快心』的緣故。十、依靠利益眾生而不間斷地處於諸有（Bhava，存在），如經文所說『大心』的緣故。以上已經說明了起厭行分。
【English Translation】 English version 《Ten Bhūmi Sūtra Commentary》Chapter 3, Section 5: Illuminating the Bhūmis
Composed by Bodhisattva Vasubandhu (Tiantian)
Translated by Tripiṭaka Bodhiruci from North India during the Later Wei Dynasty
Commentary: Based on the Third Illuminating Bhūmi, the distinctions are in four parts: 1. The aspect of initiating aversion practice; 2. The aspect of aversion practice; 3. The aspect of aversion; 4. The aspect of aversion's result. 'Initiating aversion practice' refers to the ten kinds of profound mindfulness. 'Aversion practice' refers to observing all conditioned things as impermanent, up to the point of not yet entering dhyāna (禪，meditative state). 'Aversion' refers to the four dhyānas and the four formless Samāpattis (三摩跋提, meditative absorption). 'Aversion's result' refers to the pure profound mind of the four immeasurables, which should be understood.
Sūtra: 'Oh, sons of the Buddhas! After a Bodhisattva has well purified their mind and practiced the Second Bhūmi, if they wish to attain the Third Bodhisattva Bhūmi, they should generate ten kinds of profound mindfulness. What are the ten? 1. Pure mind; 2. Immovable mind; 3. Averse mind; 4. Desire-free mind; 5. Non-retreating mind; 6. Firm mind; 7. Bright and flourishing mind; 8. Sincere and profound mind; 9. Joyful mind; 10. Great mind. A Bodhisattva, with these ten kinds of profound mindfulness, is able to enter the Third Bhūmi.'
Commentary: Among these, the ten kinds of profound mindfulness are: 1. Relying on it to generate a pure profound mind, as the sūtra says, 'Pure mind.' 2. Relying on not abandoning one's own Yāna (乘, vehicle, referring to the path of practice), as the sūtra says, 'Immovable mind.' 3. Aspiring to seek superior Dharma and generating skillful means, which can cause aversion to future greed; 4. Relying on not being greedy for present desires, as the sūtra says, 'Averse mind,' and 'Desire-free mind.' 5. Relying on not abandoning one's own Yāna and diligently practicing, as the sūtra says, 'Non-retreating mind.' 6. Relying on the afflictions of one's own Bhūmi not being able to destroy it, as the sūtra says, 'Firm mind.' 7. Relying on the freedom of Samāpatti (三摩跋提, meditative absorption), as the sūtra says, 'Bright and flourishing mind.' 8. Relying on the freedom and power of dhyāna, even if born in a lower Bhūmi, one will not regress, as the sūtra says, 'Sincere and profound mind.' 9. Relying on the afflictions arising from it not being able to defile, as the sūtra says, 'Joyful mind.' 10. Relying on benefiting sentient beings without ceasing to be in the Bhavas (有, existences), as the sūtra says, 'Great mind.' The aspect of initiating aversion practice has been explained.
次說厭行分。厭行有三種：一、修行護煩惱行；二、修行護小乘行；三、修行方便攝行。修行護煩惱行者，觀一切行無常無有救者。此二十句，示現云何觀一切行無常。
經曰：諸佛子！是菩薩住第三菩薩地已，正觀有為法一切行無常，苦、不凈、無常敗壞、不久住，唸唸生滅，不從前際來、不去至后際、現在不住。如是正觀一切諸行。
論曰：是中命行不住故，總明無常觀，如經「正觀有為法一切行無常」故。云何此無常？何者是無常？如是正觀。云何此無常者，依身轉時力生三種苦，如經「苦」故。依飲食力形色增損等，如經「不凈」故。依不護諸惡力橫夭壽等，如經「無常」故。依世界成力滅壞故，如經「敗壞」故。資生依主無有定力一處不住，如經「不久住」故。何者是無常者，無常有二種：一者少時，如經「唸唸生滅」故。二者自性不成，實過去未來現在三世中，不生不轉不住，如經「不從前際來、不去至后際、現在不住，如是正觀一切諸行」故。如是觀一切有為法無常行中，無有救者。
經曰：是菩薩如是真實觀見一切行無有救者、無所依止，共憂共悲共熱惱，憎愛所繫憂惱轉多無有停積，常為貪瞋癡火所然，見身無量病苦增長。
論曰：是菩薩如是真實觀見一切行無有救者，
【現代漢語翻譯】 現代漢語譯本 接下來講述『厭行分』。『厭行』有三種：第一，修行守護煩惱之行；第二，修行守護小乘之行；第三，修行方便攝受之行。修行守護煩惱之行，是指觀察一切行都是無常的，沒有可以救護的。接下來的二十句經文，展示瞭如何觀察一切行都是無常的。
經文說：『諸位佛子！這位菩薩安住于第三菩薩地之後，如實地觀察有為法的一切行都是無常的，是苦的、不凈的、無常敗壞的、不能長久住留的，唸唸生滅，不從過去而來、不去向未來、現在也不停留。像這樣如實地觀察一切諸行。』
論中解釋說：『因為命行的不住留，所以總的說明是無常觀，正如經文所說「如實地觀察有為法的一切行都是無常的」。』 什麼是這種無常？什麼才是無常？像這樣如實地觀察。什麼是這種無常呢？依賴身體運轉時，產生三種苦，正如經文所說『苦』。依賴飲食的力量，形色增減等，正如經文所說『不凈』。依賴不守護諸惡的力量，導致橫禍夭壽等，正如經文所說『無常』。依賴世界成住壞空的力量，導致滅壞，正如經文所說『敗壞』。資生之物依賴於主，沒有固定的力量，不能在一個地方停留，正如經文所說『不久住』。什麼才是無常呢？無常有兩種：一種是時間短暫，正如經文所說『唸唸生滅』。另一種是自性不成，實際上過去、未來、現在三世中，不生、不轉、不住，正如經文所說『不從前際來、不去至后際、現在不住，像這樣如實地觀察一切諸行』。像這樣觀察一切有為法無常的行中，沒有可以救護的。
經文說：『這位菩薩像這樣真實地觀察到一切行都沒有救護者、沒有可以依靠的，共同憂愁、共同悲傷、共同熱惱，被憎恨和愛戀所束縛，憂愁煩惱越來越多，沒有停歇積累的時候，常常被貪婪、嗔恨、愚癡的火焰所燃燒，看到身體無量的病苦在增長。』
論中解釋說：『這位菩薩像這樣真實地觀察到一切行都沒有救護者，』
【English Translation】 English version Next is the section on 'Disgust with Actions'. There are three types of 'Disgust with Actions': first, practicing to protect actions of affliction; second, practicing to protect actions of the Small Vehicle (Hinayana); third, practicing expedient actions of embracing. Practicing to protect actions of affliction means observing that all actions are impermanent and without refuge. The following twenty sentences demonstrate how to observe that all actions are impermanent.
The Sutra says: 'O Buddhas' sons! This Bodhisattva, having dwelt in the Third Bodhisattva Ground, correctly observes that all conditioned phenomena, all actions, are impermanent, are suffering, are impure, are impermanent and decaying, do not abide for long, arising and ceasing in every moment, not coming from the past, not going to the future, not abiding in the present. Thus, he correctly observes all actions.'
The Treatise explains: 'Because the life-action does not abide, it generally explains the contemplation of impermanence, as the Sutra says, 'Correctly observes that all conditioned phenomena, all actions, are impermanent.' What is this impermanence? What is impermanence? Thus, he correctly observes. What is this impermanence? Relying on the body's movement, the power generates three kinds of suffering, as the Sutra says, 'suffering.' Relying on the power of food and drink, the increase and decrease of form and color, as the Sutra says, 'impure.' Relying on the power of not guarding against all evils, leading to untimely death, as the Sutra says, 'impermanent.' Relying on the power of the world's formation, abiding, decay, and emptiness, leading to destruction, as the Sutra says, 'decaying.' The necessities of life rely on the master, without fixed power, not abiding in one place, as the Sutra says, 'do not abide for long.' What is impermanence? There are two kinds of impermanence: one is short in time, as the Sutra says, 'arising and ceasing in every moment.' The other is that the self-nature is not established; in reality, in the past, future, and present three times, it does not arise, does not turn, does not abide, as the Sutra says, 'not coming from the past, not going to the future, not abiding in the present, thus, he correctly observes all actions.' Thus, observing all conditioned phenomena in the impermanent actions, there is no refuge.
The Sutra says: 'This Bodhisattva, thus truly observing that all actions have no refuge, no reliance, sharing sorrow, sharing grief, sharing heat and vexation, bound by hatred and love, worries and afflictions increase more and more, without stopping and accumulating, constantly burned by the fire of greed, anger, and delusion, seeing the body's immeasurable sickness and suffering increasing.'
The Treatise explains: 'This Bodhisattva, thus truly observing that all actions have no refuge,'
第二十句，說此無救有九種：一者于無常未至中無所依告，如經「無所依止」故。二者無常既至無能救者，以無常至故多共憂苦，如經「共憂」故。三者中間同悲，如經「共悲」故。四者同苦惱事中憂悲隨逐，其力虛弱轉增熱惱，如經「共熱惱」故。五者追求資生時，欲所愛事、不欲不愛，如是妄想愛憎常縛，如經「憎愛所繫」故。六者受用時中樂少苦多，如經「憂惱轉多」故。七者于身老時中少壯盛色不可復集，如經「無有停積」故。八者于少壯時具三種受貪等常燒，如經「常為貪瞋癡火所然」故。九者于年衰時無量病苦增長，如經「見身無量病苦增長」故。后三句皆明身患事，何故不在初說？示身數數患事故。云何修行護小乘行？
經曰：是菩薩見如是已，於一切行轉復厭離，趣如來智慧。是菩薩見如來智慧不可思議，無等無量、難得無雜、無惱無憂，能至無畏安隱大城不復轉還，見能救無量苦惱眾生。
論曰：修行護小乘者，於一切有為行生厭離已，趣向佛智慧。依如來智有二種大：一、攝功德大；二、清凈大。攝功德大者有五種：一者神力攝功德大，如經「是菩薩見如來智慧不可思議」故。二者無比攝功德大，無有敵對，如經「無等」故。三者大義攝功德大，廣能利益無量眾生，如經「無量」故
【現代漢語翻譯】 現代漢語譯本 第二十句，說明沒有救護有九種情況：第一種是在無常到來之前，沒有可以依靠和求告的對象，正如經文所說『無所依止』。第二種是無常到來時，沒有任何人能夠救助，因為無常到來時，大家共同憂愁痛苦，正如經文所說『共憂』。第三種是中間一同悲傷，正如經文所說『共悲』。第四種是在共同的苦惱事情中，憂愁悲傷相隨，其力量虛弱，反而增加熱惱，正如經文所說『共熱惱』。第五種是在追求生活所需時，對於想要愛的事物和不想要不愛的事物，如此妄想，愛和憎恨常常束縛著，正如經文所說『憎愛所繫』。第六種是在享受時，快樂少而痛苦多，正如經文所說『憂惱轉多』。第七種是在身體衰老時，年少壯盛的容色無法再恢復，正如經文所說『無有停積』。第八種是在年少壯盛時，具備三種感受，貪婪等常常燃燒，正如經文所說『常為貪瞋癡火所然』。第九種是在年老衰弱時，無數的病痛增長，正如經文所說『見身無量病苦增長』。後面三句都是說明身體的患病之事，為什麼不在一開始說呢？這是爲了顯示身體常常有患病的事情。那麼，如何修行來守護小乘的修行呢？ 經文說：『這位菩薩見到這些之後，對於一切有為之行更加厭離，趨向如來的智慧。這位菩薩見到如來的智慧不可思議，無比無量、難以獲得、沒有雜染、沒有煩惱沒有憂愁，能夠到達無畏安穩的大城，不再退轉，見到能夠救度無量苦惱的眾生。』 論中說：修行守護小乘的人，對於一切有為之行產生厭離之後，趨向佛的智慧。依靠如來的智慧有兩種大：第一是攝取功德的大；第二是清凈的大。攝取功德的大有五種：第一是神力攝取功德的大，正如經文所說『是菩薩見如來智慧不可思議』。第二是無比攝取功德的大，沒有敵對，正如經文所說『無等』。第三是大義攝取功德的大，廣泛地能夠利益無量的眾生，正如經文所說『無量』。
【English Translation】 English version The twentieth verse explains that there are nine kinds of situations where there is no refuge: First, before impermanence arrives, there is no one to rely on or appeal to, as the scripture says, 'no refuge'. Second, when impermanence arrives, no one can save you, because when impermanence arrives, everyone shares sorrow and suffering, as the scripture says, 'shared sorrow'. Third, there is shared grief in the middle, as the scripture says, 'shared grief'. Fourth, in shared suffering, sorrow and grief follow, and their strength is weak, which increases heat and vexation, as the scripture says, 'shared vexation'. Fifth, when pursuing the necessities of life, regarding things that are desired and loved, and things that are not desired and not loved, such delusions, love and hatred constantly bind, as the scripture says, 'bound by love and hatred'. Sixth, when enjoying, there is little happiness and much suffering, as the scripture says, 'sorrow and vexation increase'. Seventh, when the body is aging, the youthful and vigorous appearance cannot be restored, as the scripture says, 'no accumulation'. Eighth, when young and vigorous, one possesses three kinds of feelings, greed, etc., constantly burning, as the scripture says, 'constantly burned by the fire of greed, anger, and delusion'. Ninth, when old and weak, countless illnesses and sufferings increase, as the scripture says, 'seeing countless illnesses and sufferings increase in the body'. The last three sentences all describe the illnesses of the body, why were they not mentioned at the beginning? This is to show that the body often has illnesses. So, how does one cultivate to protect the practice of the Hinayana? The scripture says: 'This Bodhisattva, having seen this, becomes even more disgusted with all conditioned actions and turns towards the wisdom of the Tathagata (如來, Thus Come One). This Bodhisattva sees that the wisdom of the Tathagata is inconceivable, incomparable, immeasurable, difficult to obtain, without impurities, without afflictions, without sorrow, able to reach the fearless and peaceful great city, never to turn back, and sees that it can save countless suffering beings.' The treatise says: Those who cultivate and protect the Hinayana (小乘, Lesser Vehicle) practice, after generating disgust for all conditioned actions, turn towards the wisdom of the Buddha. Relying on the wisdom of the Tathagata, there are two kinds of greatness: first, the greatness of gathering merits; second, the greatness of purity. The greatness of gathering merits has five aspects: first, the greatness of gathering merits through supernatural power, as the scripture says, 'This Bodhisattva sees that the wisdom of the Tathagata is inconceivable'. Second, the greatness of gathering merits through incomparability, without opposition, as the scripture says, 'incomparable'. Third, the greatness of gathering merits through great meaning, broadly able to benefit countless beings, as the scripture says, 'immeasurable'.
。四者無譏嫌攝功德大，希有難得，如經「難得」故。五者不同攝功德大，諸外道不雜，如經「無雜」故。清凈大者，離煩惱使苦得涅槃故。離煩惱使者，離煩惱習，無明不雜，如經「無惱」故。離苦者，苦根本盡，憂悲隨盡，如經「無憂」故。得涅槃者，如經「能至無畏安隱大城」故。菩薩至涅槃城不復退還，而能利益眾生，得世間出世間涅槃勝事，如經「不復轉還故，見能救無量苦惱眾生故」。依無救眾生起十種殊勝心。
經曰：菩薩如是見如來智無量，見一切有為行無量苦惱，復於一切眾生轉生殊勝十心。何等為十？所謂眾生可愍、孤獨、無救生殊勝心。恒常貧窮，生殊勝心。三毒之火熾然不息，生殊勝心。閉在三有牢固之獄，生殊勝心。常為煩惱諸惡稠林所覆，生殊勝心。無正觀力，生殊勝心。遠離善法心無喜樂，生殊勝心。失諸佛妙法，生殊勝心。而常隨順世間水流，生殊勝心。失涅槃方便，生殊勝心。是名生殊勝十心。
論曰：是中無救者，以孤獨故。孤獨無救有九種：一、恒常貧窮，孤獨無救；二、三毒之火熾然不息，孤獨無救；三、閉在三有牢固之獄，孤獨無救；四、常為煩惱諸惡稠林所覆，孤獨無救；五、無正觀力，孤獨無救；六、遠離善法心無喜樂，孤獨無救；七、失諸佛妙法，孤
【現代漢語翻譯】 現代漢語譯本：第四，沒有譏諷和嫌隙，攝取功德廣大，稀有難得，如經文所說『難得』的緣故。第五，不與外道混雜，攝取功德廣大，因為不與各種外道混雜，如經文所說『無雜』的緣故。清凈廣大，是因為遠離煩惱、業和苦，從而證得涅槃的緣故。遠離煩惱和業，就是遠離煩惱習氣，沒有無明摻雜，如經文所說『無惱』的緣故。遠離苦，就是苦的根本已經斷盡，憂愁和悲傷也隨之消盡，如經文所說『無憂』的緣故。證得涅槃，如經文所說『能至無畏安隱大城』的緣故。菩薩到達涅槃城后不再退轉，而且能夠利益眾生，獲得世間和出世間的涅槃殊勝之事，如經文所說『不復轉還故，見能救無量苦惱眾生故』。依于無救的眾生，生起十種殊勝的心。
經文說：菩薩這樣見到如來（Tathagata）的智慧無量，見到一切有為之行充滿無量的苦惱，又對一切眾生轉生十種殊勝的心。是哪十種呢？就是對眾生可憐、孤獨、無救生起殊勝的心。對恒常貧窮的眾生，生起殊勝的心。對三毒（貪嗔癡）之火熾盛燃燒不熄滅的眾生，生起殊勝的心。對被囚禁在三有（欲界、色界、無色界）牢固的監獄中的眾生，生起殊勝的心。對常被煩惱和各種惡劣稠密的森林所覆蓋的眾生，生起殊勝的心。對沒有正確觀察能力的眾生，生起殊勝的心。對遠離善法，內心沒有喜悅和快樂的眾生，生起殊勝的心。對失去諸佛（Buddha）的妙法的眾生，生起殊勝的心。對常常隨順世間水流的眾生，生起殊勝的心。對失去涅槃（Nirvana）方便的眾生，生起殊勝的心。這叫做生起殊勝的十種心。
論中說：這裡所說的無救，是因為孤獨的緣故。孤獨無救有九種：第一，恒常貧窮，孤獨無救；第二，三毒之火熾盛燃燒不熄滅，孤獨無救；第三，被囚禁在三有牢固的監獄中，孤獨無救；第四，常被煩惱和各種惡劣稠密的森林所覆蓋，孤獨無救；第五，沒有正確觀察能力，孤獨無救；第六，遠離善法，內心沒有喜悅和快樂，孤獨無救；第七，失去諸佛（Buddha）的妙法，孤獨
【English Translation】 English version: Fourth, there is no mockery or dislike, and the merit of gathering is great, rare and difficult to obtain, as the scripture says 'difficult to obtain'. Fifth, it is not mixed with other paths, and the merit of gathering is great, because it is not mixed with various other paths, as the scripture says 'unmixed'. Great purity is because of being away from afflictions, karma, and suffering, thereby attaining Nirvana (Nirvana). Being away from afflictions and karma is being away from the habits of afflictions, without ignorance mixed in, as the scripture says 'without annoyance'. Being away from suffering is that the root of suffering has been completely cut off, and sorrow and grief also disappear, as the scripture says 'without sorrow'. Attaining Nirvana (Nirvana) is as the scripture says 'able to reach the fearless, peaceful, and great city'. Bodhisattvas, after reaching the city of Nirvana (Nirvana), no longer regress, and are able to benefit sentient beings, obtaining the supreme affairs of Nirvana (Nirvana) in both the mundane and supramundane realms, as the scripture says 'because they do not turn back, they see that they can save countless suffering sentient beings'. Based on sentient beings who are without salvation, arise ten kinds of supreme minds.
The scripture says: Bodhisattvas, seeing the immeasurable wisdom of the Tathagata (Tathagata) in this way, seeing that all conditioned actions are full of immeasurable suffering, again generate ten kinds of supreme minds towards all sentient beings. What are the ten? They are generating supreme minds towards sentient beings who are pitiable, lonely, and without salvation. Generating supreme minds towards sentient beings who are constantly poor. Generating supreme minds towards sentient beings whose fires of the three poisons (greed, hatred, and delusion) are blazing and unceasing. Generating supreme minds towards sentient beings who are imprisoned in the solid prison of the three realms of existence (desire realm, form realm, formless realm). Generating supreme minds towards sentient beings who are constantly covered by the dense forest of afflictions and various evils. Generating supreme minds towards sentient beings who do not have the power of correct observation. Generating supreme minds towards sentient beings who are far from good dharmas and whose minds have no joy or happiness. Generating supreme minds towards sentient beings who have lost the wonderful dharma of all Buddhas (Buddha). Generating supreme minds towards sentient beings who constantly follow the flow of the world. Generating supreme minds towards sentient beings who have lost the means to Nirvana (Nirvana). These are called generating the ten kinds of supreme minds.
The treatise says: What is meant by 'without salvation' here is because of loneliness. There are nine kinds of loneliness without salvation: First, constantly poor, lonely without salvation; second, the fires of the three poisons blazing and unceasing, lonely without salvation; third, imprisoned in the solid prison of the three realms of existence, lonely without salvation; fourth, constantly covered by the dense forest of afflictions and various evils, lonely without salvation; fifth, without the power of correct observation, lonely without salvation; sixth, far from good dharmas, the mind has no joy or happiness, lonely without salvation; seventh, losing the wonderful dharma of all Buddhas (Buddha), lonely
獨無救；八、而常隨順世間水流，孤獨無救；九、失涅槃方便，孤獨無救。是中依欲求眾生心無厭足，於他資財求無休息此二應知，如經「恒常貧窮，生殊勝心」故，「三毒之火熾然不息，生殊勝心」故。依有求眾生六道世間輪轉故，彼因煩惱所覆故，常生難處故，如是三句次第應知，如經「閉在三有牢固之獄生殊勝心」故，「常為煩惱諸惡稠林所覆生殊勝心」故，「無正觀力生殊勝心」故。依梵行求眾生不起勝念者，懷增上慢者，無入涅槃心者，妄行外道者，如是四句次第應知，如經「遠離善法心無喜樂生殊勝心」故，「失諸佛妙法生殊勝心」故，「而常隨順世間水流生殊勝心」故，「失涅槃方便生殊勝心」故。次說救度眾生精進行發此十心。
經曰：是菩薩見諸眾生界如是具受種種苦惱已，發大精進行。是諸眾生，我應救、我應解、應令清凈、應令得脫、應著善處、應令安住、應令歡喜、應知所宜、應令得度、應令涅槃。
論曰：何處救度？以何救度？云何救度？成此分別救度眾生差別。何處救度者，于業妄想中、煩惱妄想中、生妄想中，如經「我應解」故，「應令清凈」故，「應令得脫」故，如是次第我應救度故。以何救度者，授三學攝取故，勸置持戒處故，勸住定慧處故，如經「應著善處」故，
「應令安住」故。如是次第，三昧地故，定慧合說。復勸置持戒處有二種：一、除疑網令信戒故，如經「應令歡喜」故。二、已入戒者令心樂住安固不動，如經「應知所宜」故。復勸住定慧處，滅除掉沒隨煩惱使，如經「應令得度」故。云何救度成者，令得二種涅槃界，如經「應令涅槃」故。是名修行護小乘行。云何修行方便攝行？
經曰：菩薩如是善厭離一切有為行已，深念一切眾生界，趣一切智智無量利益。即時依如來智慧救度眾生，作是思惟：此諸眾生墮在大苦煩惱業中，以何方便行而拔濟之，令住涅槃畢竟之樂？
論曰：是中厭離深念利益，示現三種因：一者遠離妄想因，善厭離一切有為行故；二者不捨世間因，深念一切眾生故；三者發精進因，趣一切智智無量利益故。于中趣利益處者，能修行彼道故。深念者，能善化眾生故。依如來智慧救度眾生，此言示現發起方便攝行，如經「作是思惟：此諸眾生墮在大苦煩惱業中，以何方便行而拔濟之，令住涅槃畢竟之樂」故。墮在大苦煩惱業中者，苦者生妄想，煩惱者煩惱妄想，業者業妄想，涅槃畢竟樂者無上涅槃故。是中方便攝行有三種：一、證畢竟盡；二、起上上證畢竟盡；三、彼起依止行。
經曰：是菩薩作如是念：不離無障礙解脫智處。
【現代漢語翻譯】 現代漢語譯本 『應令安住』的緣故。像這樣次第修習，是三昧（Samadhi）地的緣故，所以定和慧合在一起說。又勸人安住于持戒之處，有兩種原因：一是消除疑慮，使人信奉戒律，如經文所說『應令歡喜』的緣故。二是已經進入戒律的人，使他們的心安樂地安住，穩固不動搖，如經文所說『應知所宜』的緣故。又勸人安住于定和慧之處，是爲了滅除掉舉和沉沒等隨煩惱，如經文所說『應令得度』的緣故。如何救度成就者呢？使他們得到兩種涅槃（Nirvana）界，如經文所說『應令涅槃』的緣故。這叫做修行護持小乘行。如何修行方便攝行呢？
經文說：菩薩這樣善於厭離一切有為行之後，深深地憶念一切眾生界，趨向一切智智（Sarvajna-jnana）的無量利益。即時依靠如來的智慧救度眾生，這樣思惟：這些眾生墮入大苦煩惱業中，用什麼方便行才能拔濟他們，使他們安住于涅槃（Nirvana）畢竟的快樂？
論中說：這裡厭離、深念、利益，顯示了三種因：一是遠離妄想的因，因為善於厭離一切有為行；二是不捨棄世間的因，因為深深地憶念一切眾生；三是發起精進的因，因為趨向一切智智（Sarvajna-jnana）的無量利益。其中趨向利益之處，是能夠修行那條道路的緣故。深深憶念，是能夠很好地教化眾生的緣故。依靠如來的智慧救度眾生，這句話顯示了發起方便攝行，如經文所說『這樣思惟：這些眾生墮入大苦煩惱業中，用什麼方便行才能拔濟他們，使他們安住于涅槃（Nirvana）畢竟的快樂』的緣故。墮入大苦煩惱業中，苦是指產生妄想，煩惱是指煩惱妄想，業是指業妄想，涅槃畢竟樂是指無上涅槃（Nirvana）的緣故。這裡方便攝行有三種：一是證得畢竟盡；二是發起上上證得畢竟盡；三是彼起依止行。
經文說：這位菩薩作這樣的念頭：不離開無障礙解脫智之處。
【English Translation】 English version 『Should cause to dwell』 for that reason. In such order, because of the Samadhi ground, concentration and wisdom are spoken of together. Furthermore, there are two reasons for encouraging dwelling in a place of upholding precepts: first, to dispel doubts and cause faith in the precepts, as the sutra says, 『Should cause to rejoice』 for that reason. Second, for those who have already entered the precepts, to cause their minds to dwell joyfully, firmly and immovably, as the sutra says, 『Should know what is appropriate』 for that reason. Furthermore, encouraging dwelling in a place of concentration and wisdom is to extinguish distraction and sinking, along with the afflictive mental factors, as the sutra says, 『Should cause to attain liberation』 for that reason. How does one rescue and accomplish those who are to be rescued? To cause them to attain the two Nirvana realms, as the sutra says, 『Should cause to attain Nirvana』 for that reason. This is called practicing and protecting the Hinayana practice. How does one practice the expedient means of gathering practices?
The sutra says: The Bodhisattva, having thus skillfully renounced all conditioned actions, deeply contemplates all realms of sentient beings, and approaches the immeasurable benefits of all-knowing wisdom (Sarvajna-jnana). Immediately relying on the wisdom of the Tathagata to save sentient beings, he thinks thus: These sentient beings are fallen into great suffering, afflictions, and karmic actions. By what expedient means can I deliver them, causing them to dwell in the ultimate bliss of Nirvana?
The treatise says: Here, renunciation, deep contemplation, and benefit reveal three causes: first, the cause of distancing oneself from delusion, because of skillfully renouncing all conditioned actions; second, the cause of not abandoning the world, because of deeply contemplating all sentient beings; third, the cause of generating diligence, because of approaching the immeasurable benefits of all-knowing wisdom (Sarvajna-jnana). Among these, approaching the place of benefit is because one is able to practice that path. Deep contemplation is because one is able to skillfully transform sentient beings. Relying on the wisdom of the Tathagata to save sentient beings, this statement reveals the arising of expedient means of gathering practices, as the sutra says, 『Thinking thus: These sentient beings are fallen into great suffering, afflictions, and karmic actions. By what expedient means can I deliver them, causing them to dwell in the ultimate bliss of Nirvana』 for that reason. Falling into great suffering, afflictions, and karmic actions, suffering refers to the arising of delusion, afflictions refer to afflictive delusion, karma refers to karmic delusion, and the ultimate bliss of Nirvana refers to unsurpassed Nirvana for that reason. Here, the expedient means of gathering practices has three aspects: first, realizing complete cessation; second, arousing higher and higher realization of complete cessation; third, the practice of relying on that arising.
The sutra says: This Bodhisattva has such a thought: not departing from the place of unobstructed liberation wisdom.
彼無障礙解脫智處，不離一切法如實覺。彼一切法如實覺，不離無行無生行慧。如是智慧光明，不離禪方便決定智慧觀。彼禪方便決定智慧觀，不離聞慧方便。
論曰：證畢竟盡者，住無障礙解脫智中，如經「是菩薩作如是念：不離無障礙解脫智處」故。彼盡以如來所說，一切法隨順如實覺起，以此如實覺起彼無障礙解脫智，如經「彼無障礙解脫智處，不離一切法如實覺」故。此自相同相無分別行慧，如經「彼一切法如實覺，不離無行無生行慧」故。如是智慧光明不離禪方便決定智慧觀者，彼慧此中名光明，依是光明故名明地。彼菩薩于禪定中方便決定智慧觀，如經「彼禪方便決定智慧觀，不離聞慧方便」故。彼禪方便者，得勝進禪故。決定者，於他決定故。智慧觀者，自智慧觀故。是名起上上證畢竟盡。彼如是智慧觀依聞慧方便得，此是彼起依止行，聞慧方便是起所依，是故修行是名彼起依止行。是中行者，日夜求法聞法，如是次第依教依義。
經曰：菩薩如是正觀知已，轉復勤修求正法行。日夜常求，聞法、喜法、樂法、依法、隨法、益法、思法、究竟法、歸依法、隨順行法。
論曰：是中求正法行者，依經教依義如前說。日夜常求聞法喜法樂法者，無慢心、無妒心、無折伏他心問義故。依法
【現代漢語翻譯】 現代漢語譯本 彼無障礙解脫智處，不離一切法如實覺。（無障礙解脫智處：指菩薩證得的一種智慧境界，能夠毫無阻礙地理解和解脫一切事物。）彼一切法如實覺，不離無行無生行慧。（無行無生行慧：指一種超越了行為和生滅的智慧。）如是智慧光明，不離禪方便決定智慧觀。（禪方便決定智慧觀：指通過禪定和方便法門獲得的，能夠做出決斷的智慧觀察。）彼禪方便決定智慧觀，不離聞慧方便。（聞慧方便：指通過聽聞佛法而獲得的智慧，以及由此產生的方便法門。）
論曰：證畢竟盡者，住無障礙解脫智中，如經『是菩薩作如是念：不離無障礙解脫智處』故。（證畢竟盡者：指證得涅槃，徹底滅盡煩惱的人。）彼盡以如來所說，一切法隨順如實覺起，以此如實覺起彼無障礙解脫智，如經『彼無障礙解脫智處，不離一切法如實覺』故。此自相同相無分別行慧，如經『彼一切法如實覺，不離無行無生行慧』故。如是智慧光明不離禪方便決定智慧觀者，彼慧此中名光明，依是光明故名明地。（明地：指菩薩修行所證得的清凈智慧境界。）彼菩薩于禪定中方便決定智慧觀，如經『彼禪方便決定智慧觀，不離聞慧方便』故。彼禪方便者，得勝進禪故。（勝進禪：指一種能夠使修行者不斷進步的禪定。）決定者，於他決定故。智慧觀者，自智慧觀故。是名起上上證畢竟盡。彼如是智慧觀依聞慧方便得，此是彼起依止行，聞慧方便是起所依，是故修行是名彼起依止行。是中行者，日夜求法聞法，如是次第依教依義。
經曰：菩薩如是正觀知已，轉復勤修求正法行。日夜常求，聞法、喜法、樂法、依法、隨法、益法、思法、究竟法、歸依法、隨順行法。
論曰：是中求正法行者，依經教依義如前說。日夜常求聞法喜法樂法者，無慢心、無妒心、無折伏他心問義故。依法
【English Translation】 English version That place of unobstructed liberation wisdom does not depart from the true and real awakening of all dharmas. (Unobstructed liberation wisdom: refers to a state of wisdom attained by Bodhisattvas, capable of understanding and liberating all things without hindrance.) That true and real awakening of all dharmas does not depart from the wisdom of no-action and no-birth. (Wisdom of no-action and no-birth: refers to a wisdom that transcends action and arising/ceasing.) Such light of wisdom does not depart from the decisive wisdom observation of meditative skillful means. (Decisive wisdom observation of meditative skillful means: refers to the wise observation obtained through meditation and skillful means, capable of making decisions.) That decisive wisdom observation of meditative skillful means does not depart from the skillful means of learning wisdom. (Skillful means of learning wisdom: refers to the wisdom gained through hearing the Dharma, and the skillful means arising from it.)
Commentary: One who has verified the ultimate exhaustion dwells in the unobstructed liberation wisdom, as the sutra says, 'This Bodhisattva makes such a thought: it does not depart from the place of unobstructed liberation wisdom.' That exhaustion arises from the true and real awakening that accords with all the dharmas spoken by the Tathagata, and this true and real awakening gives rise to that unobstructed liberation wisdom, as the sutra says, 'That place of unobstructed liberation wisdom does not depart from the true and real awakening of all dharmas.' This self-same, featureless, non-discriminating practice wisdom, as the sutra says, 'That true and real awakening of all dharmas does not depart from the wisdom of no-action and no-birth.' That the light of wisdom does not depart from the decisive wisdom observation of meditative skillful means means that this wisdom is called light, and relying on this light, it is called the Land of Light. (Land of Light: refers to the pure wisdom realm attained by Bodhisattvas through practice.) That Bodhisattva's decisive wisdom observation of skillful means in meditation, as the sutra says, 'That decisive wisdom observation of meditative skillful means does not depart from the skillful means of learning wisdom.' That meditative skillful means is because one has obtained superior progressive meditation. (Superior progressive meditation: refers to a meditation that enables practitioners to continuously progress.) 'Decisive' means decisive regarding others. 'Wisdom observation' means one's own wisdom observation. This is called arising to the highest verification of ultimate exhaustion. That such wisdom observation is obtained relying on the skillful means of learning wisdom; this is the practice that relies on it for arising, and the skillful means of learning wisdom is the basis for arising, therefore practice is called the practice that relies on it for arising. In this, the practitioner seeks the Dharma and hears the Dharma day and night, thus successively relying on the teachings and relying on the meaning.
Sutra: The Bodhisattva, having thus correctly observed and known, further diligently cultivates and seeks the practice of the true Dharma. Day and night, constantly seeking, hearing the Dharma, delighting in the Dharma, rejoicing in the Dharma, relying on the Dharma, following the Dharma, benefiting from the Dharma, contemplating the Dharma, ultimately realizing the Dharma, returning to the Dharma, and practicing in accordance with the Dharma.
Commentary: In this, seeking the practice of the true Dharma means relying on the sutras and teachings, and relying on the meaning, as previously stated. Constantly seeking to hear the Dharma, delighting in the Dharma, and rejoicing in the Dharma day and night means questioning the meaning without arrogance, without jealousy, and without the intention to subdue others. Relying on the Dharma
者，依大乘教法，自見正取不忘失故。隨法益法思法者，依讀誦、依為他說、依靜處思義故。究竟法者，依定修行故。歸依法者，依出世間智故。隨順行法者，依解脫，于諸佛解脫法隨順彼行故。是中求正法行，常求聞法，此初二句，示現常勤行故；喜法等九句，示現正修行故。彼常勤行以何為因？示現恭敬重法畢竟盡故。彼菩薩以財為首，于財寶中及王位處、或生天處，世間凈中及以己身，以法為重。
經曰：菩薩如是方便求佛法故，無有諸財錢穀倉庫寶藏等事而不能捨。於此物中不生難想，但于說法者生難遭想。是菩薩為求佛法故，無有所用外財而不能捨，無有內財而不能捨，無有所作供給尊事而不能行，無有憍慢我慢大慢等而不能捨，質直柔軟故，無有身苦而不能受。是菩薩得成就勝財心，若聞一句未曾聞法，勝得滿三千大千世界珍寶。是菩薩得聞一偈正法，生上財想，勝得轉輪聖王位。復得勝財心，若得未曾聞法能凈菩薩行，勝得釋提桓因、梵天王處無量劫住。是菩薩若有人來作如是言：我與汝佛所說法一句能凈菩薩行，汝今若能入大熾然火坑受大苦者當以相與。是菩薩作如是念：我受一句佛所說法能凈菩薩行故，尚於三千大千世界滿中大火從梵天投下，何況入小火坑。我等法應盡受一切諸地獄苦猶應
【現代漢語翻譯】 現代漢語譯本： 這些菩薩依據大乘教法，因為自己能夠正確理解並牢記佛法。『隨法益法思法』，是因為他們依據讀誦佛經、為他人宣講佛法、以及在安靜的地方思考佛法的意義。『究竟法』，是因為他們依據禪定修行。『歸依法』，是因為他們依據出世間的智慧。『隨順行法』，是因為他們依據解脫，對於諸佛的解脫之法，隨順並依此修行。在這其中，尋求正法修行，經常尋求聽聞佛法，這最初的兩句，顯示了菩薩經常勤奮修行；喜好佛法等九句，顯示了菩薩正確的修行。他們經常勤奮修行的原因是什麼呢？顯示了他們恭敬重視佛法，直至最終。這些菩薩以財物為首，對於財寶、王位、或者生天的機會，世間的清凈，乃至自己的身體，都以佛法為重。
經中說：菩薩因為這樣方便地尋求佛法，沒有什麼財物、錢財、穀物、倉庫、寶藏等是不能捨棄的。對於這些東西，不會產生難以割捨的想法，只是對於說法的人，會產生難以遇到的想法。這些菩薩爲了尋求佛法，沒有什麼可以使用的外在財物是不能捨棄的，沒有什麼內在的財物是不能捨棄的，沒有什麼可以做的供給尊長的事情是不願意去做的，沒有什麼驕慢、我慢、大慢等是不能捨棄的，因為他們正直柔軟，沒有什麼身體上的痛苦是不能忍受的。這些菩薩能夠成就殊勝的財物之心，如果聽到一句從未聽過的佛法，勝過得到充滿三千大千世界的珍寶。這些菩薩如果聽到一偈正法，產生至上的財富之想，勝過得到轉輪聖王的王位。又得到殊勝的財物之心，如果得到從未聽過的佛法能夠清凈菩薩的修行，勝過得到釋提桓因（Śakro devānām indraḥ，帝釋天）或梵天王的果位，並在那裡住無數劫。這些菩薩如果有人來對他們說：『我給你佛所說的一句話，能夠清凈菩薩的修行，你現在如果能夠進入大火坑，承受巨大的痛苦，我就把這句話給你。』這些菩薩會這樣想：『我爲了接受佛所說的一句話，能夠清凈菩薩的修行，尚且願意從梵天投身到充滿三千大千世界的大火中，更何況是進入一個小小的火坑。』我們理應承受一切地獄的痛苦，也應該這樣做。
【English Translation】 English version: These Bodhisattvas, relying on the Mahāyāna teachings, do so because they can correctly understand and remember the Dharma. 'Following the Dharma, benefiting from the Dharma, contemplating the Dharma' is because they rely on reciting the scriptures, explaining the Dharma to others, and contemplating the meaning of the Dharma in quiet places. 'Ultimate Dharma' is because they rely on meditative practice. 'Taking refuge in the Dharma' is because they rely on transcendental wisdom. 'Acting in accordance with the Dharma' is because they rely on liberation, and with respect to the Buddhas' Dharma of liberation, they follow and practice accordingly. Among these, seeking the practice of the right Dharma, constantly seeking to hear the Dharma, these first two sentences show that Bodhisattvas are constantly diligent in practice; the nine sentences such as delighting in the Dharma show that Bodhisattvas are practicing correctly. What is the cause of their constant diligent practice? It shows that they respect and value the Dharma until the very end. These Bodhisattvas, with wealth as the foremost, regard the Dharma as more important than wealth, royal positions, opportunities to be born in the heavens, worldly purity, and even their own bodies.
The Sutra says: Because Bodhisattvas seek the Buddha Dharma in this convenient way, there is nothing—wealth, money, grains, storehouses, treasures, etc.—that they cannot give up. They do not have thoughts of being difficult to part with these things, but only have thoughts of being difficult to encounter those who preach the Dharma. These Bodhisattvas, in order to seek the Buddha Dharma, there is no external wealth that they cannot give up, no internal wealth that they cannot give up, no service to elders that they are unwilling to perform, no pride, arrogance, or great arrogance that they cannot give up, because they are upright and gentle, and there is no physical suffering that they cannot endure. These Bodhisattvas can achieve a supreme mind of wealth; if they hear a single verse of Dharma that they have never heard before, it is better than obtaining treasures filling three thousand great chiliocosms. If these Bodhisattvas hear a single verse of the right Dharma, they generate the thought of supreme wealth, which is better than obtaining the position of a Cakravartin (universal monarch). Furthermore, they obtain a supreme mind of wealth; if they obtain Dharma that they have never heard before that can purify the Bodhisattva's practice, it is better than obtaining the position of Śakro devānām indraḥ (Lord of the Devas) or Brahmā and dwelling there for countless kalpas. If someone comes to these Bodhisattvas and says, 'I will give you a single verse spoken by the Buddha that can purify the Bodhisattva's practice, but you must enter a great blazing fire pit and endure great suffering,' these Bodhisattvas would think, 'For the sake of receiving a single verse spoken by the Buddha that can purify the Bodhisattva's practice, I would be willing to throw myself from the Brahmā heaven into a great fire filling three thousand great chiliocosms, let alone enter a small fire pit.' We should endure all the sufferings of all the hells, and we should do so.
求法，何況人中諸小苦惱。菩薩如是發精進行修諸正法，隨所聞法，于寂靜處悉能正觀。
論曰：彼菩薩為重法故能捨一切財物，如經「菩薩如是方便求佛法，乃至但于說法者生難遭想」故。彼財所得處田宅等外財，彼亦能捨，如經「是菩薩為求佛法故，無有所用外財而不能捨」故。及彼財所為內法此亦能捨，如經「無有內財而不能捨」故。及彼所為是亦能捨，身行恭敬奉給等，如經「無有所作供給尊事而不能行」故。誰於此物能得能捨？彼高大意此亦能捨，如經「無有憍慢我慢大慢等而不能捨，質直柔軟」故。所應護者彼亦能捨，種種身苦而無不受，如經「無有身苦而不能受」故。于得眾多勝妙財寶然不愛樂，重法心成故，如經「是菩薩得成就勝財心，乃至勝得滿三千大千世界珍寶」故。是名于財中勝。云何王位等中勝？是菩薩得法轉生喜心成就，勝得轉輪王位、釋梵天王等，如經「是菩薩得聞一偈正法，生上財想，乃至勝得釋提桓因、梵天王處無量劫住」故。為求法故，投身滿三千大千世界熾然火中，及地獄中久受苦惱，如經「是菩薩若有人來作如是言：我與汝佛所說法一句，乃至何況人中諸小苦惱」故。是中聞一句法者，謂聞字句法。得聞一偈法者，謂聞偈法故。能凈菩薩行者，謂聞義故。此正修行，以
【現代漢語翻譯】 現代漢語譯本：爲了求得佛法，即使是人世間微小的苦惱也能捨棄。菩薩就是這樣以精進心修行各種正法，無論聽到什麼佛法，都能在寂靜之處正確地觀照。
論曰：這位菩薩因為重視佛法，所以能夠捨棄一切財物，正如經文所說：『菩薩如此方便地尋求佛法，乃至對於說法的人都生起難遭難遇的想法』。對於財物所得之處，如田宅等外在的財物，他也能夠捨棄，正如經文所說：『這位菩薩爲了尋求佛法，沒有什麼可以使用的外在財物而不能捨棄的』。以及這些財物所能帶來的內在利益，他也能夠捨棄，正如經文所說：『沒有什麼內在的利益而不能捨棄的』。以及爲了求法所要做的事情，他也能夠捨棄，如身體力行地恭敬奉養等等，正如經文所說：『沒有什麼需要做的供給和尊敬的事情而不能做的』。誰能得到這些東西又能捨棄呢？那些高傲自大的想法，他也能夠捨棄，正如經文所說：『沒有什麼驕慢、我慢、大慢等等而不能捨棄的，（他）正直而柔和』。那些應該保護的東西，他也能夠捨棄，各種各樣的身體上的痛苦，沒有不能忍受的，正如經文所說：『沒有什麼身體上的痛苦而不能忍受的』。即使得到眾多殊勝美妙的財寶，也不貪戀，因為重視佛法的心已經成就，正如經文所說：『這位菩薩得到成就殊勝的財富之心，乃至勝過得到充滿三千大千世界的珍寶』。這叫做在財物上的殊勝。那麼，在王位等等方面如何殊勝呢？這位菩薩因為得到佛法而生起歡喜心，勝過得到轉輪王的王位、釋梵天王等等，正如經文所說：『這位菩薩聽到一句正確的佛法，生起如同得到巨大財富的想法，乃至勝過得到帝釋天、梵天王的地位，在那裡住無數劫』。爲了求法，投身於充滿三千大千世界的熊熊烈火之中，以及在地獄中長久地忍受苦惱，正如經文所說：『這位菩薩如果有人來這樣說：我給你佛所說的一句話，乃至何況是人世間微小的苦惱呢』。這裡所說的聽到一句佛法，是指聽到字句的佛法。得到聽到一首偈頌的佛法，是指聽到偈頌的佛法。能夠清凈菩薩的修行，是指聽懂其中的意義。這是真正的修行，因為...
【English Translation】 English version: To seek the Dharma, even the small sufferings in the human world can be abandoned. The Bodhisattva thus cultivates all the right Dharmas with diligent mind, and whatever Dharma he hears, he can correctly contemplate in a quiet place.
Commentary: This Bodhisattva is able to give up all possessions because he values the Dharma, as the scripture says, 'The Bodhisattva seeks the Buddha Dharma in such a convenient way that he even has a rare thought for the speaker of the Dharma.' He can also give up the place where the property is obtained, such as external property such as fields and houses, as the scripture says, 'This Bodhisattva, in order to seek the Buddha Dharma, has no external property to use that he cannot give up.' And he can also give up the internal benefits that these properties can bring, as the scripture says, 'There is no internal benefit that he cannot give up.' And he can also give up what he has to do in order to seek the Dharma, such as respectfully serving and offering in person, as the scripture says, 'There is nothing to be done in the way of supply and respect that he cannot do.' Who can get these things and give them up? He can also give up those arrogant thoughts, as the scripture says, 'There is no arrogance, self-arrogance, great arrogance, etc. that he cannot give up, (he is) upright and gentle.' He can also give up what should be protected, and he can endure all kinds of physical suffering, as the scripture says, 'There is no physical suffering that he cannot endure.' Even if he obtains many excellent and wonderful treasures, he does not covet them, because the mind of valuing the Dharma has been accomplished, as the scripture says, 'This Bodhisattva has attained the mind of accomplishing excellent wealth, and even surpasses the attainment of treasures filling the three thousand great thousand worlds.' This is called excellence in wealth. So, how is it excellent in terms of kingship, etc.? This Bodhisattva gives rise to joy because he has attained the Dharma, surpassing the attainment of the kingship of the Cakravartin King, the King of Shakra Brahman, etc., as the scripture says, 'This Bodhisattva, upon hearing a verse of the correct Dharma, gives rise to the thought of obtaining great wealth, even surpassing the attainment of the position of Emperor Shakra, King of Brahma, where he dwells for countless kalpas.' In order to seek the Dharma, he throws himself into the raging fire that fills the three thousand great thousand worlds, and endures suffering in hell for a long time, as the scripture says, 'This Bodhisattva, if someone comes and says: I will give you a word spoken by the Buddha, let alone the small sufferings in the human world.' Here, hearing a word of Dharma refers to hearing the Dharma of words and sentences. Obtaining to hear a verse of Dharma refers to hearing the Dharma of verses. Being able to purify the practice of the Bodhisattva refers to understanding the meaning of it. This is true practice, because...
何為因？示現依寂靜處思惟正觀故，如經「菩薩如是發精進行，乃至悉能正觀」故。云何厭分？是菩薩聞諸法已，知如說修行乃得佛法，入禪無色無量神通彼非樂處，于中不染，必定應作故。
經曰：是菩薩聞諸法已，降伏其心，于空閑處心作是念：如說行者乃得佛法，不可但以口之所言而得清凈。是菩薩住此明地因如說行故，即離諸欲惡不善法，有覺有觀離生喜樂，入初禪行。是菩薩滅覺觀，內清凈心一處無覺無觀定生喜樂，入二禪行。是菩薩離喜，行舍憶念安慧，身受樂，諸賢聖能說能捨念受樂，入三禪行。是菩薩斷苦斷樂先滅憂喜，不苦不樂，舍念清凈，入四禪行。是菩薩過一切色想，滅一切有對想，不念一切別異想，知無邊虛空，即入無邊虛空處行。是菩薩過一切無邊虛空想，知無邊識，即入無邊識處行。是菩薩過一切無邊識想，知無所有，即入無所有處行。是菩薩過一切無所有處，知非有想非無想安隱，即入非有想非無想處行。但隨順法行故而不樂著。
論曰：以何義故，入禪無色無量神通？為五種眾生故。一、為禪樂憍慢眾生故，入諸禪。二、為無色解脫憍慢眾生故，入無色定。三、為苦惱眾生令安善處永與樂故，應解彼苦令不受故，入慈悲無量。四、為得解脫眾生故，入喜舍無量。五為邪
【現代漢語翻譯】 現代漢語譯本： 什麼是因？是指菩薩爲了示現，依據寂靜之處，通過思惟進行正確的觀察，正如經文所說：『菩薩如此發起精進修行，乃至完全能夠正確地觀察。』什麼是厭離之分？是指菩薩聽聞各種佛法之後，知道只有按照佛所說的去修行，才能證得佛法，即使進入禪定、無色定以及無量神通，這些都不是究竟的快樂之處，因此對於這些境界不執著，必定應當繼續修行。 經文說：『這位菩薩聽聞各種佛法之後，降伏自己的內心，在空閑的地方心中這樣想：只有按照佛所說的去修行，才能證得佛法，不能僅僅依靠口頭上的言語就能得到清凈。這位菩薩安住于這種明智的境地，因為按照佛所說的去修行，就能夠離開各種慾望、邪惡和不善之法，在有覺、有觀的狀態下，產生由遠離（慾望）而帶來的喜樂，進入初禪的修行。這位菩薩滅除覺和觀，內心清凈，達到心專注於一處，沒有覺和觀，由禪定而產生喜樂，進入二禪的修行。這位菩薩離開喜，行於舍，憶念安穩的智慧，身體感受到快樂，諸位賢聖能夠宣說、能夠捨棄，憶念感受快樂，進入三禪的修行。這位菩薩斷除苦和樂，先滅除憂和喜，達到不苦不樂，捨棄憶念的清凈，進入四禪的修行。這位菩薩超越一切色想，滅除一切有對想，不憶念一切差別之想，知道無邊的虛空，就進入無邊虛空處的修行。這位菩薩超越一切無邊虛空想，知道無邊的識，就進入無邊識處的修行。這位菩薩超越一切無邊識想，知道一無所有，就進入無所有處的修行。這位菩薩超越一切無所有處，知道非有想非無想的安穩，就進入非有想非無想處的修行。』只是隨順佛法而修行，而不貪戀執著。 論中說：以什麼意義進入禪定、無色定以及無量神通？是爲了五種眾生。第一，爲了那些因為禪樂而產生驕慢的眾生，進入各種禪定。第二，爲了那些因為無色解脫而產生驕慢的眾生，進入無色定。第三，爲了使那些受苦惱的眾生能夠安穩地處於善良之處，永遠得到快樂，應該解除他們的痛苦，使他們不再受苦，進入慈悲無量。第四，爲了那些想要得到解脫的眾生，進入喜舍無量。第五，爲了那些邪...
【English Translation】 English version: What is the cause (因)? It refers to the Bodhisattva demonstrating correct contemplation through thinking in a quiet place, as stated in the sutra: 'The Bodhisattva thus initiates diligent practice, even to the point of being able to contemplate correctly.' What is the division of aversion (厭分)? It refers to the Bodhisattva, after hearing all the Dharmas, knowing that only by practicing as taught can one attain the Buddha Dharma. Even entering into dhyana (禪定), formless realms (無色定), and immeasurable spiritual powers (無量神通), these are not ultimate places of happiness. Therefore, one is not attached to these states and must continue to practice. The sutra says: 'This Bodhisattva, after hearing all the Dharmas, subdues their mind and thinks in a secluded place: Only by practicing as taught can one attain the Buddha Dharma; one cannot attain purity merely through verbal pronouncements. This Bodhisattva abides in this state of clarity, and because of practicing as taught, they are able to leave behind all desires, evil, and unwholesome dharmas. In a state of having awareness (覺) and observation (觀), they generate joy and happiness born of detachment (from desires), entering the practice of the first dhyana (初禪). This Bodhisattva extinguishes awareness and observation, their inner mind is purified, reaching a state of mind focused on one point, without awareness or observation, generating joy and happiness born of samadhi (定), entering the practice of the second dhyana (二禪). This Bodhisattva leaves behind joy, practices equanimity (舍), remembers peaceful wisdom, the body experiences happiness, the noble ones are able to speak of and relinquish, remembering experiencing happiness, entering the practice of the third dhyana (三禪). This Bodhisattva cuts off suffering and happiness, first extinguishing sorrow and joy, reaching neither suffering nor happiness, relinquishing the purity of remembrance, entering the practice of the fourth dhyana (四禪). This Bodhisattva transcends all perceptions of form (色想), extinguishes all perceptions of opposition (有對想), does not remember all perceptions of difference (別異想), knowing the boundless void (無邊虛空), and thus enters the practice of the realm of boundless void (無邊虛空處). This Bodhisattva transcends all perceptions of the boundless void, knowing boundless consciousness (無邊識), and thus enters the practice of the realm of boundless consciousness (無邊識處). This Bodhisattva transcends all perceptions of boundless consciousness, knowing nothingness (無所有), and thus enters the practice of the realm of nothingness (無所有處). This Bodhisattva transcends all realms of nothingness, knowing the peace of neither perception nor non-perception (非有想非無想), and thus enters the practice of the realm of neither perception nor non-perception (非有想非無想處).' They merely follow the Dharma and practice without clinging. The treatise says: For what reason does one enter into dhyana, formless realms, and immeasurable spiritual powers? It is for the sake of five kinds of beings. First, for the sake of beings who are arrogant due to the joy of dhyana, one enters into various dhyanas. Second, for the sake of beings who are arrogant due to formless liberation, one enters into formless samadhi. Third, in order to enable suffering beings to be stably situated in goodness and to attain happiness forever, one should relieve their suffering so that they no longer suffer, entering into immeasurable loving-kindness (慈悲無量). Fourth, for the sake of beings who desire to attain liberation, one enters into immeasurable joy and equanimity (喜舍無量). Fifth, for those who are deluded...
歸依眾生故，入勝神通力，令正信義故。此地得不退禪故，名為三昧地。前地非無三昧，此地勝故。是中禪無色差別有四種：一、離障；二、修行對治；三、修行利益；四、彼二依止三昧。是初禪中離諸欲惡不善法是名離障，如經「即離諸欲惡不善法」故。有覺有觀是名修行對治，如經「有覺有觀」故。喜樂是名修行利益，如經「離生喜樂」故。入初禪行是名彼二依止三昧，如經「入初禪行」故。第二禪中滅覺觀是名離障，如經「滅覺觀」故，內凈是名修行對治滅覺觀障，如經「內清凈心一處無覺無觀」故。心一處者，修無漏不斷三昧，行一境故。定生喜樂是名修行利益，如經「定生喜樂」故。入二禪行是名彼二依止三昧，如經「入二禪行」故。第三禪中離喜是名離障，如經「離喜」故。行舍憶念安慧是名修行對治，如經「行舍憶念安慧」故。身受樂是名修行利益，如經「身受樂」故。入三禪行是名彼二依止三昧，如經「入三禪行」故。第四禪中斷苦斷樂先滅憂喜是名離障，如經「斷苦斷樂先滅憂喜」故。舍念清凈是名修行對治，如經「舍念清凈」故。不苦不樂是名修行利益，如經「不苦不樂」故。入四禪行是名彼二依止三昧，如經「入四禪行」故。無色三摩跋提亦有四種：一、離障；二、修行對治；三、修行利益；
【現代漢語翻譯】 現代漢語譯本 爲了歸依所有眾生，進入殊勝的神通力量，爲了使他們產生正確的信仰和理解。此地因為獲得不退轉的禪定，所以名為三昧地。之前的禪定並非沒有三昧，而是此地的三昧更為殊勝。此地中的禪定，根據無色界的差別，有四種：一、離障；二、修行對治；三、修行利益；四、前二者所依止的三昧。 在初禪中，遠離各種慾望、邪惡和不善之法，這稱為『離障』，正如經文所說：『即離諸欲惡不善法』。有覺、有觀，這稱為『修行對治』，正如經文所說：『有覺有觀』。喜和樂，這稱為『修行利益』，正如經文所說：『離生喜樂』。進入初禪的修行，這稱為前二者所依止的三昧，正如經文所說：『入初禪行』。 在第二禪中，滅除覺和觀，這稱為『離障』，正如經文所說：『滅覺觀』。內心的清凈，這稱為『修行對治』，滅除覺和觀的障礙，正如經文所說：『內清凈心一處無覺無觀』。『心一處』，指的是修習無漏、不間斷的三昧，因為心專注於一個境界。由禪定所生的喜和樂，這稱為『修行利益』，正如經文所說：『定生喜樂』。進入第二禪的修行，這稱為前二者所依止的三昧，正如經文所說：『入二禪行』。 在第三禪中，離開喜，這稱為『離障』，正如經文所說：『離喜』。實行舍、憶念和安慧（平靜的智慧），這稱為『修行對治』，正如經文所說：『行舍憶念安慧』。身體感受到的快樂，這稱為『修行利益』，正如經文所說：『身受樂』。進入第三禪的修行，這稱為前二者所依止的三昧，正如經文所說：『入三禪行』。 在第四禪中，斷除痛苦和快樂，先滅除憂和喜，這稱為『離障』，正如經文所說：『斷苦斷樂先滅憂喜』。捨棄念頭，保持清凈，這稱為『修行對治』，正如經文所說：『舍念清凈』。沒有痛苦也沒有快樂，這稱為『修行利益』，正如經文所說：『不苦不樂』。進入第四禪的修行，這稱為前二者所依止的三昧，正如經文所說：『入四禪行』。 無色界的三摩跋提（Samapatti，等至），也有四種：一、離障；二、修行對治；三、修行利益；
【English Translation】 English version Because of taking refuge in all sentient beings, entering the power of supreme spiritual penetrations, and for the sake of causing correct faith and understanding. This ground is called the ground of Samadhi (三昧, concentration) because of attaining non-retrogressing Dhyana (禪, meditation). The previous grounds are not without Samadhi, but this ground is superior. The Dhyana in this ground has four kinds according to the differences in the Formless Realm: 1. Abandoning Obstacles; 2. Cultivating Antidotes; 3. Benefits of Cultivation; 4. The Samadhi that the former two rely on. In the first Dhyana, abandoning all desires, evil, and unwholesome dharmas (法, teachings), this is called 'Abandoning Obstacles,' as the sutra (經, scripture) says: 'Immediately abandoning all desires, evil, and unwholesome dharmas.' Having initial application and sustained application, this is called 'Cultivating Antidotes,' as the sutra says: 'Having initial application and sustained application.' Joy and happiness, this is called 'Benefits of Cultivation,' as the sutra says: 'Joy and happiness born of detachment.' Entering the practice of the first Dhyana, this is called the Samadhi that the former two rely on, as the sutra says: 'Entering the practice of the first Dhyana.' In the second Dhyana, extinguishing initial application and sustained application, this is called 'Abandoning Obstacles,' as the sutra says: 'Extinguishing initial application and sustained application.' Inner purity, this is called 'Cultivating Antidotes,' extinguishing the obstacles of initial application and sustained application, as the sutra says: 'Inner purity, mind at one point, without initial application and without sustained application.' 'Mind at one point' refers to cultivating the non-outflow, uninterrupted Samadhi, because the practice is focused on one object. Joy and happiness born of Samadhi, this is called 'Benefits of Cultivation,' as the sutra says: 'Joy and happiness born of Samadhi.' Entering the practice of the second Dhyana, this is called the Samadhi that the former two rely on, as the sutra says: 'Entering the practice of the second Dhyana.' In the third Dhyana, abandoning joy, this is called 'Abandoning Obstacles,' as the sutra says: 'Abandoning joy.' Practicing equanimity, mindfulness, and clear wisdom (安慧, peaceful wisdom), this is called 'Cultivating Antidotes,' as the sutra says: 'Practicing equanimity, mindfulness, and clear wisdom.' Bodily feeling of pleasure, this is called 'Benefits of Cultivation,' as the sutra says: 'Bodily feeling of pleasure.' Entering the practice of the third Dhyana, this is called the Samadhi that the former two rely on, as the sutra says: 'Entering the practice of the third Dhyana.' In the fourth Dhyana, cutting off suffering and pleasure, first extinguishing sorrow and joy, this is called 'Abandoning Obstacles,' as the sutra says: 'Cutting off suffering and pleasure, first extinguishing sorrow and joy.' Purity of equanimity and mindfulness, this is called 'Cultivating Antidotes,' as the sutra says: 'Purity of equanimity and mindfulness.' Neither suffering nor pleasure, this is called 'Benefits of Cultivation,' as the sutra says: 'Neither suffering nor pleasure.' Entering the practice of the fourth Dhyana, this is called the Samadhi that the former two rely on, as the sutra says: 'Entering the practice of the fourth Dhyana.' The Samapatti (三摩跋提, attainment) of the Formless Realm also has four kinds: 1. Abandoning Obstacles; 2. Cultivating Antidotes; 3. Benefits of Cultivation;
四、彼二依止三昧。過一切色想者，過眼識想故。滅一切有對想者，耳鼻舌身識和合想滅故。不念一切別異想者，不念意識和合想故，意識分別一切法故，說別異想是名離障。如是對治過色等境界想，不分別色等境界見無我故，是名修行對治。知無邊虛空者，是名修行利益。即入無邊虛空行者，是名彼二依止三昧。過一切無邊虛空想者，是名離障。如是對治，過彼無邊虛空見外念粗分別過患，是名修行對治。知無邊識者，是名修行利益。即入無邊識行者，是名彼二依止三昧。過一切無邊識想者，是名離障。如是對治，過彼無邊識見粗事念分別過患，是名修行對治。知無所有者，是名修行利益。即入無所有行者，是名彼二依止三昧。過一切無所有想者，是名離障。如是對治，過彼無所有見粗念分別過患，是名修行對治。知非有想非無想安隱者，是名修行利益。即入非有想非無想行者，是名彼二依止三昧。已說厭分。
云何厭果？謂四無量、五神通等。云何四無量？
經曰：是菩薩慈心，隨順廣大無量不二無瞋恨、無對無障、無惱害，遍至一切世間處，法界世間最、究竟虛空界，遍覆一切世間行。如是菩薩悲心隨順喜心、隨順舍心、隨順廣大無量不二無瞋恨無對無障無惱害，遍至一切世間處，法界世間最究竟
【現代漢語翻譯】 現代漢語譯本 四、這兩種禪定所依賴的禪定（三昧，Samadhi）。超越一切色想，是因為超越了眼識之想的緣故。滅除一切有對想，是因為耳、鼻、舌、身識和合之想滅除的緣故。不念一切差別之想，是因為不念意識和合之想的緣故，意識能分別一切法，所以說差別之想名為離障。像這樣對治，超越色等境界之想，不分別色等境界，見到無我，這叫做修行對治。了知無邊虛空，這叫做修行利益。即刻進入無邊虛空之行，這叫做這兩種禪定所依賴的禪定。超越一切無邊虛空之想，這叫做離障。像這樣對治，超越那無邊虛空，見到外念粗略分別的過患，這叫做修行對治。了知無邊識，這叫做修行利益。即刻進入無邊識之行，這叫做這兩種禪定所依賴的禪定。超越一切無邊識之想，這叫做離障。像這樣對治，超越那無邊識，見到粗事念分別的過患，這叫做修行對治。了知無所有，這叫做修行利益。即刻進入無所有之行，這叫做這兩種禪定所依賴的禪定。超越一切無所有之想，這叫做離障。像這樣對治，超越那無所有，見到粗念分別的過患，這叫做修行對治。了知非有想非無想的安穩，這叫做修行利益。即刻進入非有想非無想之行，這叫做這兩種禪定所依賴的禪定。以上已經說了厭離的部分。
什麼是厭離的果報呢？就是四無量心（四無量，Four Immeasurables）、五神通（五神通，Five Supernatural Powers）等等。 什麼是四無量心呢？
經中說：這位菩薩的慈心，隨順廣大無量，不二，沒有瞋恨，沒有對立，沒有障礙，沒有惱害，普遍到達一切世間之處，法界世間最為究竟，虛空界遍覆一切世間而行。像這樣，菩薩的悲心隨順，喜心隨順，舍心隨順，廣大無量，不二，沒有瞋恨，沒有對立，沒有障礙，沒有惱害，普遍到達一切世間之處，法界世間最為究竟。
【English Translation】 English version IV. These two Samadhis (三昧, Samadhi) rely on the Samadhi. Surpassing all perceptions of form is because of surpassing the perception of eye-consciousness. Eliminating all perceptions of resistance is because the combined perceptions of ear, nose, tongue, and body consciousness are eliminated. Not thinking of all different perceptions is because of not thinking of the combined perceptions of consciousness, because consciousness distinguishes all dharmas, so it is said that different perceptions are called separation from obstacles. Thus, counteracting and surpassing perceptions of form and other realms, not distinguishing form and other realms, and seeing no-self, this is called practicing counteraction. Knowing the boundless void is called the benefit of practice. Immediately entering the practice of the boundless void is called the Samadhi on which these two rely. Surpassing all perceptions of the boundless void is called separation from obstacles. Thus, counteracting, surpassing that boundless void, and seeing the faults of coarse distinctions of external thoughts, this is called practicing counteraction. Knowing boundless consciousness is called the benefit of practice. Immediately entering the practice of boundless consciousness is called the Samadhi on which these two rely. Surpassing all perceptions of boundless consciousness is called separation from obstacles. Thus, counteracting, surpassing that boundless consciousness, and seeing the faults of coarse thought distinctions, this is called practicing counteraction. Knowing nothingness is called the benefit of practice. Immediately entering the practice of nothingness is called the Samadhi on which these two rely. Surpassing all perceptions of nothingness is called separation from obstacles. Thus, counteracting, surpassing that nothingness, and seeing the faults of coarse thought distinctions, this is called practicing counteraction. Knowing the peace of neither perception nor non-perception is called the benefit of practice. Immediately entering the practice of neither perception nor non-perception is called the Samadhi on which these two rely. The part about aversion has been explained.
What is the result of aversion? It is the Four Immeasurables (四無量, Four Immeasurables), the Five Supernatural Powers (五神通, Five Supernatural Powers), and so on. What are the Four Immeasurables?
The Sutra says: This Bodhisattva's loving-kindness follows vastness, immeasurability, non-duality, without hatred, without opposition, without obstacles, without harm, universally reaching all realms of the world, the realm of Dharma is the most ultimate, the realm of void covers all realms of the world in practice. Thus, the Bodhisattva's compassion follows, joy follows, equanimity follows, vastness, immeasurability, non-duality, without hatred, without opposition, without obstacles, without harm, universally reaching all realms of the world, the realm of Dharma is the most ultimate.
虛空界，遍覆一切世間行。
論曰：無量有三種：一、眾生念；二、法念；三、無念。眾生念者，有四種相差別：一、與樂；二、障對治；三、清凈；四、攝果。云何與樂？與三種樂：一、與欲界樂；二、與色界同喜樂；三、與不同喜樂，彼離苦離喜故。不二者，亦是廣大無量，如經「是菩薩慈心隨順廣大無量不二」故。云何障對治？與不愛者與愛，此障對治，如經「無瞋恨無對」故。云何清凈？正斷身心不調，睡眠掉悔諸蓋等，如經「無障」故。云何攝果？欲色界中受正果習果，無苦事故，如經「無惱害」故。云何法念？遍一切處所有欲色無色界凡夫，有學無學眾生等法，及眾生所有分別作者皆能念知，如經「遍至一切世間處」故。無念者有二種：一、自相無念，觀法無我，世間中最，如經「法界世間最」故。二、遍至無盡觀，如經「究竟虛空界」故。一切世間者，一切世界普行故，如經「遍覆一切世間行」故。諸神通者，四通明智，第五明見。初一神通，身業清凈。天耳、他心智二通，口業清凈。宿命、生死智二通，意業清凈。一身通，能到眾生所。天耳、他心二通，能知說法音聲義故，以知他心故，隨種種言音皆能盡知。依於此義，種種異名說，隨眾生用故。去來二通，盡知眾生過去未來所應受化故。云
【現代漢語翻譯】 現代漢語譯本 虛空界，遍覆一切世間執行。
論曰：無量有三種：一、眾生念；二、法念；三、無念。眾生念者，有四種相差別：一、給予快樂；二、障礙對治；三、清凈；四、攝取果報。云何給予快樂？給予三種快樂：一、給予欲界樂；二、給予色界（Rūpadhātu，物質界）同喜樂；三、給予無色界（Arūpadhātu，非物質界）不同喜樂，因為他們遠離痛苦和喜悅。不二的境界，也是廣大無量的，如經文所說：『是菩薩慈心隨順廣大無量不二』。云何障礙對治？對於不喜愛的人給予愛，這是障礙對治，如經文所說：『無瞋恨無對』。云何清凈？正確地斷除身心不調、睡眠、掉舉、後悔等各種蓋障，如經文所說：『無障』。云何攝取果報？在欲界（Kāmadhātu，慾望界）、色界（Rūpadhātu，物質界）中接受正確的果報和習果，沒有痛苦的事情，如經文所說：『無惱害』。云何法念？普遍地對一切處所的欲界（Kāmadhātu，慾望界）、色界（Rūpadhātu，物質界）、無色界（Arūpadhātu，非物質界）的凡夫，有學、無學的眾生等法，以及眾生所有的分別和作者都能念知，如經文所說：『遍至一切世間處』。無念者有兩種：一、自相無念，觀察法無我，在世間中最殊勝，如經文所說：『法界世間最』。二、普遍地到達無盡的觀察，如經文所說：『究竟虛空界』。一切世間，是指一切世界普遍執行，如經文所說：『遍覆一切世間行』。諸神通者，具有四種神通和明智，第五種是明見。最初的神通，使身業清凈。天耳通、他心智通這兩種神通，使口業清凈。宿命智通、生死智通這兩種神通，使意業清凈。一身通，能夠到達眾生所在之處。天耳通、他心通這兩種神通，能夠知道說法音聲的意義，因為知道他人心意，所以隨順種種言語音聲都能完全知曉。依據這個意義，用種種不同的名稱來說明，隨順眾生的需要。過去和未來這兩種神通，完全知道眾生過去和未來所應該接受的教化。
【English Translation】 English version The realm of space pervades and covers all the worlds in its movement.
Treatise says: Immeasurable has three types: 1. Sentient being contemplation; 2. Dharma contemplation; 3. Non-contemplation. Sentient being contemplation has four aspects of difference: 1. Giving joy; 2. Obstacle counteraction; 3. Purity; 4. Gathering of results. How is joy given? Giving three types of joy: 1. Giving desire realm (Kāmadhātu) joy; 2. Giving form realm (Rūpadhātu) shared joy; 3. Giving formless realm (Arūpadhātu) unshared joy, because they are apart from suffering and joy. Non-duality is also vast and immeasurable, as the sutra says, 'This Bodhisattva's loving-kindness accords with vast, immeasurable non-duality.' How is obstacle counteraction? Giving love to those who are not loved, this is obstacle counteraction, as the sutra says, 'Without hatred, without opposition.' How is purity? Correctly cutting off disharmony of body and mind, sleep, agitation, regret, and all the coverings, as the sutra says, 'Without obstruction.' How is the gathering of results? In the desire realm (Kāmadhātu) and form realm (Rūpadhātu), receiving correct results and habitual results, without suffering, as the sutra says, 'Without harm.' How is Dharma contemplation? Universally, in all places, the desire realm (Kāmadhātu), form realm (Rūpadhātu), and formless realm (Arūpadhātu) ordinary people, those with learning, those without learning, all sentient beings and dharmas, and all the discriminations and creators of sentient beings can be contemplated and known, as the sutra says, 'Universally reaching all world places.' Non-contemplation has two types: 1. Self-nature non-contemplation, observing the Dharma as without self, most supreme in the world, as the sutra says, 'The Dharma realm is the most supreme in the world.' 2. Universally reaching endless observation, as the sutra says, 'Ultimately the realm of space.' All worlds means that all worlds universally move, as the sutra says, 'Pervading and covering all the worlds in its movement.' Those with spiritual powers have four spiritual powers and wisdom, the fifth being clear seeing. The first spiritual power purifies bodily karma. The divine ear and mind-reading spiritual powers purify verbal karma. The knowledge of past lives and knowledge of birth and death spiritual powers purify mental karma. The one spiritual power of transformation can reach the places where sentient beings are. The divine ear and mind-reading spiritual powers can know the meaning of the sound of the Dharma, because they know the minds of others, they can fully know all kinds of languages and sounds. Based on this meaning, various different names are spoken, according to the needs of sentient beings. The two spiritual powers of past and future fully know the teachings that sentient beings should receive in the past and future.
何身通？
經曰：是菩薩現無量神通力能動大地，一身為多身、多身為一身，現沒還出，石壁山障皆能徹過如行虛空，于虛空中加趺而去猶如飛鳥，入出於地如水無異，履水如地，身出煙焰如大火聚，身中出水猶如大云，日月有大神德、有大威力而能以手捫摸摩之，身力自在乃至梵世。是菩薩以天耳界清凈過人，悉聞人天二種音聲若近若遠，乃至蚊虻蠅等悉聞其聲。是菩薩以他心智如實知他眾生心及心數法，有貪心如實知有貪心、離貪心如實知離貪心。如實知有瞋心離瞋心、有癡心離癡心，如實知有染心離染心、小心廣心、大心無量心、攝心不攝心、住定心不住定心、解脫心不解脫心、求心不求心，上心如實知上心、非上心如實知非上心，如是以他心智如實知他眾生心及心數法。是菩薩如實念知無量宿命諸所生處，亦能念知一生二三四五乃至十二十三十四十五十，亦能念知百生，念知無量百生無量千生無量百千生，念知成劫壞劫及成壞劫無量成壞劫，乃至念知百劫、千劫、百千劫、億劫、百億劫、千億劫、百千億劫，乃至念知無量百千萬億那由他劫，我本在某處，如是名、如是姓、如是生、如是色、如是飲食、如是壽命、如是久住、如是受苦樂。我于彼死生於此間，於此間死生於彼間。如是過去世種種相貌，說
【現代漢語翻譯】 現代漢語譯本： 何謂神通？
經中說：這位菩薩展現無量的神通力，能夠震動大地，能將一身化為多身，多身合為一身，顯現、隱沒、來去自如，石壁山巒等障礙都能穿透，如同行走在虛空中一般，在虛空中盤腿而行，猶如飛鳥，出入于地中如同在水中一樣沒有阻礙，在水面上行走如同在陸地上，身體放出煙火，如同巨大的火堆，身體中流出水，猶如巨大的雲朵，太陽和月亮具有大神力、具有大威力，而菩薩能夠用手去撫摸它們，身體的力量自在無礙，乃至到達梵天世界。這位菩薩以清凈的天耳界超越常人，能夠聽到人天兩種音聲，無論遠近，乃至蚊子、蒼蠅等細微的聲音都能聽到。這位菩薩以他心智，如實地瞭解其他眾生的心以及心中的各種念頭，如果眾生有貪心，就如實地知道他有貪心；如果眾生沒有貪心，就如實地知道他沒有貪心。同樣地，如實地知道眾生是否有嗔心、癡心，是否被污染、是否心量狹小或廣闊、心量是大是無量、心是否專注或不專注、心是否處於禪定狀態、是否解脫、是否有所求，以及心是高尚還是不高尚，都如實地知道。就這樣，這位菩薩以他心智如實地瞭解其他眾生的心以及心中的各種念頭。
這位菩薩能夠如實地憶念知道無量宿世的種種生處，也能憶念知道一生、二生、三生、四生、五生乃至十生、二十生、三十生、四十生、五十生，也能憶念知道百生，憶念知道無量百生、無量千生、無量百千生，憶念知道成劫、壞劫以及成壞劫，無量成壞劫，乃至憶念知道百劫、千劫、百千劫、億劫、百億劫、千億劫、百千億劫，乃至憶念知道無量百千萬億那由他劫，知道我過去在某個地方，叫什麼名字、姓什麼、如何出生、長什麼樣、吃什麼食物、壽命多長、在那裡住了多久、承受了什麼苦樂。我在那裡死去後，轉生到這裡，在這裡死去後，轉生到那裡。就這樣，菩薩能夠詳細地講述過去世的種種相貌。
【English Translation】 English version: What is supernatural power (神通, Shéntōng)?
The sutra says: This Bodhisattva manifests immeasurable supernatural powers, capable of shaking the earth. He can transform one body into many, and many bodies into one. He can appear and disappear at will, passing through stone walls and mountain barriers as if walking in empty space. He can sit cross-legged in the sky like a flying bird, enter and exit the earth as if it were water, walk on water as if it were land, emit smoke and flames from his body like a great fire, and release water from his body like a great cloud. The sun and moon possess great divine power (大神德, dà shén dé) and great might (大威力, dà wēi lì), yet the Bodhisattva can touch and stroke them with his hand. His bodily power is unhindered, even reaching the Brahma world (梵世, Fàn shì). This Bodhisattva, with his pure divine ear (天耳界, tiān ěr jiè) surpassing ordinary beings, can hear both human and divine sounds, whether near or far, even the sounds of mosquitoes and flies. This Bodhisattva, with his knowledge of others' minds (他心智, tā xīn zhì), truly knows the minds of other beings and their mental states. If a being has greed, he truly knows that the being has greed; if a being is free from greed, he truly knows that the being is free from greed. Similarly, he truly knows whether a being has anger (瞋心, chēn xīn), delusion (癡心, chī xīn), whether they are defiled (染心, rǎn xīn) or undefiled, whether their mind is small or vast, whether their mind is great or immeasurable, whether their mind is concentrated or unconcentrated, whether their mind is in a state of meditation (住定心, zhù dìng xīn), whether they are liberated (解脫心, jiě tuō xīn), whether they seek something or not, and whether their mind is noble or ignoble. In this way, the Bodhisattva truly knows the minds of other beings and their mental states.
This Bodhisattva can truly remember and know the countless past lives and places of birth. He can also remember and know one life, two, three, four, five, up to ten, twenty, thirty, forty, fifty lives. He can also remember a hundred lives, countless hundreds of lives, countless thousands of lives, countless hundreds of thousands of lives. He can remember the periods of formation (成劫, chéng jié), destruction (壞劫, huài jié), and formation and destruction (成壞劫, chéng huài jié), countless periods of formation and destruction, even remembering hundreds of kalpas (劫, jié), thousands of kalpas, hundreds of thousands of kalpas, millions of kalpas, hundreds of millions of kalpas, thousands of millions of kalpas, hundreds of thousands of millions of kalpas, even remembering countless hundreds of thousands of millions of nayutas (那由他, nàyóutā) of kalpas. He knows, 'In such and such a place, I had such and such a name, such and such a surname, such and such a birth, such and such an appearance, such and such food, such and such a lifespan, such and such a duration of stay, and I experienced such and such suffering and happiness. Having died there, I was born here; having died here, I was born there.' In this way, the Bodhisattva can describe in detail the various aspects of past lives.
姓相等皆能念知。是菩薩天眼界清凈過人，見諸眾生若生若死形色好醜、善行不善行、貧賤富貴，是諸眾生隨所造業皆如實知。是諸眾產生就身惡業、成就口惡業、成就意惡業，謗諸賢聖成就邪見，及邪見業因緣故，身壞命終必墮惡道生地獄中。是諸眾產生就身善業、成就口善業、成就意善業，不謗賢聖成就正見，及正見善業因緣故，身壞命終必生善道及諸天中。如是菩薩天眼界清凈過人，相貌姓名，見諸眾生若生若死、形色好醜、善行不善行、貧賤富貴，是諸眾生隨業受報皆如實知。是菩薩于禪解脫三昧三摩跋提能入能出，而不隨禪解脫力生，隨見能滿菩提分法處，以願力故而生其中。
論曰：身通者，得勝自在應知。自在有三種：一、世界自在，能動世界大地，如經「是菩薩現無量神通力能動大地」故。二、身自在，彼能散合隱顯，如經「一身為多身、多身為一身，現沒還出」故。三、作業自在，作業有八種：一者傍行無礙，如經「石壁山障皆能徹過如行虛空」故。二者上行，如經「于虛空中加趺而去猶如飛鳥」故。三者上下行，如經「入出於地如水無異」故。四者涉水不沒，如經「履水如地」故。五者其身熾然，如經「身出煙焰如大火聚」故。六者身能注水，如經「身中出水猶如大云」故。七者身能摩捫
【現代漢語翻譯】 現代漢語譯本 姓氏相貌等等都能念知。這位菩薩的天眼界清凈超人，能見到各種眾生的出生和死亡，形貌美醜，善行和不善行，貧窮和富貴，這些眾生隨著各自所造的業力，都能如實知曉。這些眾產生就了身惡業、口惡業、意惡業，誹謗賢聖，成就邪見，因為這些邪見和業力的因緣，身壞命終后必定墮入惡道，生於地獄之中。這些眾產生就了身善業、口善業、意善業，不誹謗賢聖，成就正見，因為這些正見和善業的因緣，身壞命終后必定生於善道以及諸天之中。像這樣，菩薩的天眼界清凈超人，對於相貌姓名，見到各種眾生的出生和死亡，形貌美醜，善行和不善行，貧窮和富貴，這些眾生隨著業力所受的果報都能如實知曉。這位菩薩對於禪定解脫、三昧（Samadhi，專注）和三摩跋提（Samapatti，等至）能夠自由出入，但不隨禪定解脫的力量而生，隨著所見能圓滿菩提分法之處，因為願力的緣故而生於其中。
論曰：身通，應當理解為獲得殊勝的自在。自在有三種：一、世界自在，能夠震動世界大地，如經文所說『這位菩薩顯現無量神通力，能夠震動大地』。二、身自在，他能夠散開聚合，隱身顯現，如經文所說『一身變為多身，多身變為一身，顯現消失，隨意出入』。三、作業自在，作業有八種：一者，橫行無礙，如經文所說『石壁山障都能穿透過去，如同行走在虛空中』。二者，向上行走，如經文所說『在虛空中結跏趺坐而去，猶如飛鳥』。三者，上下行走，如經文所說『出入于地，如同在水中一樣沒有阻礙』。四者，在水上行走不會沉沒，如經文所說『在水上行走如同在地上一樣』。五者，身體熾熱燃燒，如經文所說『身體發出煙焰，如同巨大的火堆』。六者，身體能夠注水，如經文所說『身體中出水，猶如巨大的雲朵』。七者，身體能夠摩擦
【English Translation】 English version They can know and perceive names, appearances, and so on. This Bodhisattva's divine eye realm is pure and surpasses others, seeing all beings, whether they are born or die, their forms beautiful or ugly, their good or bad deeds, their poverty or wealth. They know all these beings' karmic retributions as they truly are according to their deeds. These beings who have accomplished evil deeds of body, evil deeds of speech, and evil deeds of mind, who slander the virtuous and holy, and who have accomplished wrong views, because of these wrong views and karmic causes, will surely fall into evil paths and be born in hells when their bodies break and their lives end. These beings who have accomplished good deeds of body, good deeds of speech, and good deeds of mind, who do not slander the virtuous and holy, and who have accomplished right views, because of these right views and good karmic causes, will surely be born in good paths and in the heavens when their bodies break and their lives end. Thus, this Bodhisattva's divine eye realm is pure and surpasses others, seeing the appearances and names of all beings, whether they are born or die, their forms beautiful or ugly, their good or bad deeds, their poverty or wealth. They know all these beings' karmic retributions as they truly are according to their deeds. This Bodhisattva can enter and exit freely from dhyana (meditation), liberation, samadhi (concentration), and samapatti (attainment), but is not born according to the power of dhyana and liberation. According to what they see, they can fulfill the places of the factors of enlightenment (Bodhi), and are born there because of their vows.
Treatise says: The supernormal power of the body should be understood as obtaining supreme freedom. There are three kinds of freedom: First, freedom over the world, being able to shake the world and the earth, as the sutra says, 'This Bodhisattva manifests immeasurable supernormal powers and can shake the earth.' Second, freedom over the body, being able to scatter and gather, hide and appear, as the sutra says, 'One body becomes many bodies, many bodies become one body, appearing and disappearing, entering and exiting at will.' Third, freedom over actions, there are eight kinds of actions: First, unimpeded horizontal movement, as the sutra says, 'They can pass through stone walls and mountain barriers as if walking in empty space.' Second, upward movement, as the sutra says, 'They sit cross-legged in empty space and go like flying birds.' Third, upward and downward movement, as the sutra says, 'Entering and exiting the earth as if there were no difference from water.' Fourth, not sinking when wading in water, as the sutra says, 'Walking on water as if it were land.' Fifth, the body blazing with fire, as the sutra says, 'The body emits smoke and flames like a great fire.' Sixth, the body can pour out water, as the sutra says, 'Water comes out of the body like great clouds.' Seventh, the body can rub
，如經「日月有大神德有大威力而能以手捫摸摩之」故。八者自在，乃至梵世間、器世間隨意轉變得自在故，如經「身力自在乃至梵世」故。天耳通者，隨能聞所聞，如實示現清凈諦聞故。過人者，遠聞故過人。聲者，下乃至阿鼻地獄等聲悉能聞故。如經「是菩薩以天耳界清凈過人」故。隨人天等所作音聲現聞明瞭，乃至蚊虻蠅等微細音聲亦能聞故，如經「悉聞人天二種音聲，若近若遠，乃至蚊虻蠅等悉聞音聲」故。他心通者，他心差別有八種：一、隨煩惱；二、使；三、生；四、學三昧行；五、得三昧；六、得解脫；七、妄行正行；八、余凡夫增上慢。隨煩惱者，與貪瞋等和合，如經「是菩薩以他心智如實知他眾生心及心數法，有貪心如實知有貪心乃至離癡心」故。使者，有煩惱離煩惱等，如經「如實知有染心離染心」故。生者，人中小、欲天中廣、色天中大、無色二解脫中無量，如經「小心廣心大心無量心」故。學三昧行者，散心不散心，如經「攝心不攝心」故。得三昧者，入定不入定時及在定起時，如經「住定心不住定心」故。得解脫者，有縛無縛，如經「解脫心不解脫心」故。妄行正行者，于名聞中現起悕望順不順故，如經「求心不求心」故。余凡夫增上慢者，粗細習行故，如經「上心如實知上心、非上心如
【現代漢語翻譯】 現代漢語譯本：例如，就像經書上說的，『日月有大神德有大威力，能夠用手去撫摸和摩擦它們』一樣。第八種是自在，乃至在梵天世界、器世界中隨意轉變都能夠自在，就像經書上說的『身力自在乃至梵世』一樣。天耳通，是隨順能夠聽到的聲音，如實地示現清凈的諦聽。超過常人之處，在於能夠聽到遙遠的聲音。所謂『聲』，是指下至阿鼻地獄等各種聲音都能夠聽到，就像經書上說的『是菩薩以天耳界清凈過人』一樣。隨順人天等所發出的聲音，能夠清楚明白地聽到，乃至蚊子、蒼蠅等細微的聲音也能夠聽到，就像經書上說的『悉聞人天二種音聲，若近若遠，乃至蚊虻蠅等悉聞音聲』一樣。他心通，對於他人內心的差別有八種：一、隨煩惱；二、使；三、生；四、學三昧行；五、得三昧；六、得解脫；七、妄行正行；八、其餘凡夫的增上慢。隨煩惱，是指與貪婪、嗔恨等煩惱結合在一起，就像經書上說的『是菩薩以他心智如實知他眾生心及心數法，有貪心如實知有貪心乃至離癡心』一樣。『使』，是指有煩惱或沒有煩惱等情況，就像經書上說的『如實知有染心離染心』一樣。『生』，是指在人道中小，在欲界天中廣，在色界天中大，在無色界的二種解脫中無量，就像經書上說的『小心廣心大心無量心』一樣。學三昧行，是指散亂心或不散亂心，就像經書上說的『攝心不攝心』一樣。得三昧，是指入定或不入定的時候，以及在定中或出定的時候，就像經書上說的『住定心不住定心』一樣。得解脫，是指有束縛或沒有束縛，就像經書上說的『解脫心不解脫心』一樣。妄行正行，是指在名聞利養中顯現出希望或不希望，順從或不順從，就像經書上說的『求心不求心』一樣。其餘凡夫的增上慢，是指粗細的習氣行為，就像經書上說的『上心如實知上心、非上心』一樣。
【English Translation】 English version: For example, as it is said in the sutra, 'The sun and moon have great divine power and great might, and they can be touched and rubbed by hand.' The eighth is freedom, even being able to freely transform in the Brahma world and the world of vessels, as it is said in the sutra, 'Bodily power is free, even up to the Brahma world.' The divine ear is the ability to hear sounds as they are, truly revealing pure hearing. What surpasses ordinary people is the ability to hear distant sounds. 'Sound' refers to being able to hear all sounds, even those from the Avici Hell, as it is said in the sutra, 'This Bodhisattva, with his pure divine ear, surpasses ordinary people.' Following the sounds made by humans and gods, being able to hear them clearly and distinctly, even the subtle sounds of mosquitoes and flies, as it is said in the sutra, 'He hears all the sounds of humans and gods, whether near or far, even the sounds of mosquitoes and flies.' The ability to know the minds of others (他心通, ta xin tong) has eight distinctions: 1. Accompanied by afflictions (隨煩惱, sui fan nao); 2. Latent tendencies (使, shi); 3. States of existence (生, sheng); 4. Practicing samadhi (三昧, san mei); 5. Attaining samadhi; 6. Attaining liberation (解脫, jie tuo); 7. Erroneous or correct conduct; 8. The arrogance of ordinary people. 'Accompanied by afflictions' refers to being combined with afflictions such as greed and hatred, as it is said in the sutra, 'This Bodhisattva, with his wisdom of knowing the minds of others, truly knows the minds of other beings and their mental states, knowing truly when there is greed, even to knowing when there is no delusion.' 'Latent tendencies' refers to situations such as having or not having afflictions, as it is said in the sutra, 'Truly knowing when there is a defiled mind or an undefiled mind.' 'States of existence' refers to being small in the human realm, broad in the desire realm heavens, large in the form realm heavens, and immeasurable in the two liberations of the formless realm, as it is said in the sutra, 'Small mind, broad mind, large mind, immeasurable mind.' Practicing samadhi refers to a distracted or undistracted mind, as it is said in the sutra, 'Concentrated mind, unconcentrated mind.' Attaining samadhi refers to being in or not being in samadhi, and being in or arising from samadhi, as it is said in the sutra, 'Mind abiding in samadhi, mind not abiding in samadhi.' Attaining liberation refers to being bound or unbound, as it is said in the sutra, 'Liberated mind, unliberated mind.' Erroneous or correct conduct refers to manifesting hope or lack of hope, compliance or non-compliance, in fame and gain, as it is said in the sutra, 'Seeking mind, non-seeking mind.' The arrogance of ordinary people refers to coarse or subtle habitual actions, as it is said in the sutra, 'Superior mind, truly knowing superior mind, non-superior mind.'
實知非上心」故。宿命智通者，誰能念？智慧念故，如經「是菩薩如實念知無量宿命諸所生處」故。念何等事？如經「亦能念知一生乃至念知無量百千萬億那由他劫」故。云何念？因名字差別，如經「我本在某處如是名」故。家差別，如經「如是姓」故。貴賤差別，如經「如是生」故。好醜差別，如經「如是色」故。供膳差別，如經「如是飲食」故。業行差別，如經「如是壽命如是久住」故。衰利成壞差別，如經「如是受苦樂，我于彼死生於此間，於此間死生於彼間」故。是中家差別者，謂父母差別。貴賤差別者，剎利、婆羅門等差別。業行差別者，命差別，時非時死故。是中種種相貌者，一切諸相差別，如經「種種相貌」故。說者名稱，如經「說」故。姓相者，家姓等故，如經「姓相等皆能念知」故。復有異義，亦能念知一生二生。如是等，是名相貌。說者，名等故。相者，我于彼死生於此間。如是等，皆能念知故。生死智通者，誰能見？以天眼見故。清凈者，審見故。過人者，遠見故，如經「是菩薩以天眼界清凈過人」故。見何等事？謂眾生生死等，如經「見諸眾生若生若死乃至隨所造業皆如實知」故。云何見？如經「是諸眾產生就身惡業乃至隨業受報皆如實知」故。餘者如前二地中說。善惡業報此亦如是應知。
是中禪者四禪，解脫者四無色定，三昧者四無量，三摩跋提者五神通。能入能出者，即生心時隨心用現在前故。而不隨禪解脫力生者，彼淳厚深念心，此成就示現。隨見能滿菩提分法處者，與諸佛大菩薩共生一處故，如經「是菩薩于禪解脫乃至以願力故而生其中」故。
經曰：是菩薩住菩薩明地已多見諸佛，以大神通力、大願力故，見多百佛、多千佛、多百千佛、多百千那由他佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千萬億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提。于諸佛所生上恭敬心專心聽法，聞已受持如說修行，是菩薩觀一切法不生不滅，因緣而有。
論曰：一切法不生不滅者，于清凈法中不見增、于煩惱妄想中不見減，因緣集生故。彼清凈中無一法可增、彼煩惱妄想中無一法可減，然依對治因緣故，離煩惱妄想，轉勝清凈般若現前。如經「觀一切法不生不滅，因緣而有」故。
經曰：是菩薩一切欲縛轉復微薄，一切色縛、一切有縛、一切無明縛皆悉微薄。諸見縛者，先已除滅。是菩薩住菩薩明地已，無量百劫、無量千劫、無量百
【現代漢語翻譯】 現代漢語譯本： 是中禪者四禪（catu jhāna，四種禪定），解脫者四無色定（catasso arūpasamāpattiyo，四種無色定），三昧者四無量（catasso appamaññāyo，四種無量心），三摩跋提者五神通（pañca abhiññā，五種神通）。能入能出者，即生心時隨心用現在前故。而不隨禪解脫力生者，彼淳厚深念心，此成就示現。隨見能滿菩提分法處者，與諸佛大菩薩共生一處故，如經『是菩薩于禪解脫乃至以願力故而生其中』故。
經曰：是菩薩住菩薩明地已多見諸佛，以大神通力、大願力故，見多百佛、多千佛、多百千佛、多百千那由他佛（nayuta，數量單位）、多億佛、多百億佛、多千億佛、多百千億佛、多百千萬億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。于諸佛所生上恭敬心專心聽法，聞已受持如說修行，是菩薩觀一切法不生不滅，因緣而有。
論曰：一切法不生不滅者，于清凈法中不見增、于煩惱妄想中不見減，因緣集生故。彼清凈中無一法可增、彼煩惱妄想中無一法可減，然依對治因緣故，離煩惱妄想，轉勝清凈般若（prajñā，智慧）現前。如經『觀一切法不生不滅，因緣而有』故。
經曰：是菩薩一切欲縛轉復微薄，一切色縛、一切有縛、一切無明縛皆悉微薄。諸見縛者，先已除滅。是菩薩住菩薩明地已，無量百劫、無量千劫、無量百
【English Translation】 English version: Here, 'meditator' refers to the four jhānas (catu jhāna, the four states of meditative absorption), 'liberated one' refers to the four immaterial attainments (catasso arūpasamāpattiyo, the four formless absorptions), 'one in samadhi' refers to the four immeasurables (catasso appamaññāyo, the four immeasurables), and 'one in samāpatti' refers to the five supernormal powers (pañca abhiññā, the five supernormal knowledges). 'Able to enter and emerge' means that when a thought arises, its function immediately manifests according to the mind's intention. As for not arising according to the power of jhāna and liberation, it is due to a mind of pure, profound mindfulness; this demonstrates accomplishment. 'Following the sight of places where the factors of enlightenment can be fulfilled' is because one is born in the same place as all Buddhas and great Bodhisattvas, as stated in the sutra, 'This Bodhisattva is born therein through jhāna, liberation, and even through the power of vows'.
The sutra says: 'This Bodhisattva, having dwelt in the ground of Bodhisattva-illumination, sees many Buddhas, and through great supernormal power and great vows, sees many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of nayutas (nayuta, a unit of large number) of Buddhas, many billions of Buddhas, many hundreds of billions of Buddhas, many thousands of billions of Buddhas, many hundreds of thousands of billions of Buddhas, many hundreds of thousands of millions of nayutas of Buddhas, through great supernormal power and great vows. When this Bodhisattva sees these Buddhas, with a superior and profound mind, they offer, revere, respect, and praise them, bestowing upon them all offerings of clothing, food, bedding, medicine, and all necessities. They offer the Sangha with the supreme and wonderful instruments of joy of the Bodhisattvas, and with this root of goodness, they all vow to dedicate it towards anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). In the presence of all the Buddhas, they generate supreme reverence and listen attentively to the Dharma. Having heard it, they receive and uphold it, practicing as taught. This Bodhisattva observes that all dharmas neither arise nor cease, but exist due to conditions'.
The treatise says: 'That all dharmas neither arise nor cease means that in pure dharmas, there is no increase seen, and in afflictions and delusions, there is no decrease seen, because they arise from the gathering of conditions. In that purity, there is not a single dharma that can be increased, and in those afflictions and delusions, there is not a single dharma that can be decreased. However, relying on the conditions of antidotes, one departs from afflictions and delusions, and the supremely pure prajñā (prajñā, wisdom) manifests. As stated in the sutra, 'Observing that all dharmas neither arise nor cease, but exist due to conditions'.
The sutra says: 'This Bodhisattva's bonds of all desires become increasingly thin, and the bonds of all form, all existence, and all ignorance all become thin. As for the bonds of views, they have already been eliminated. This Bodhisattva, having dwelt in the ground of Bodhisattva-illumination, for countless hundreds of kalpas, countless thousands of kalpas, countless hundreds of
千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千萬億那由他劫，不復現集，斷于妄貪；不復現集，斷于妄瞋；不復現集，斷于妄癡。是菩薩彼諸善根轉增明凈。諸佛子！譬如本真金，巧師煉治秤兩等住，轉更精好光明倍勝。諸佛子！菩薩亦復如是，住菩薩明地已，無量百劫乃至無量百千萬億那由他劫，不復現集，斷于妄貪；不復現集，斷于妄瞋；不復現集，斷于妄癡，彼諸善根轉增明凈。是菩薩忍辱安樂心轉復明凈，同和心、柔軟心、不瞋心、不動心、不濁心、不高下我心、眾生所作不悕望心、有所施作不望報心、不諂曲心、不稠林心轉復清凈。是菩薩四攝法中利益增上，十波羅蜜中忍辱波羅蜜增上，餘波羅蜜非不修習，隨力隨分。諸佛子！是名略說菩薩第三菩薩明地。
論曰：一切欲縛轉復微薄者，斷一切修道欲、色、無色界所有煩惱，及彼因同無明習氣，皆悉微薄遠離故。諸見縛者，于初地中見道時已斷。如經「是菩薩一切欲縛轉復微薄，乃至諸見縛者先已除滅」故。不復現集斷于妄貪等者，斷不善根使習氣行，非斷粗煩惱，粗煩惱前地已斷。如經「是菩薩住菩薩明地已，無量百劫乃至彼諸善根轉增明凈」故。真金喻者，示現不減秤兩等住故。菩薩住明地，厭離世
【現代漢語翻譯】 現代漢語譯本： 千劫（kalpa，佛教時間單位）、無量百千那由他劫（nayuta kalpas，極大的劫數）、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千萬億那由他劫，不再重新積聚（惡業），斷除虛妄的貪念；不再重新積聚，斷除虛妄的嗔恨；不再重新積聚，斷除虛妄的愚癡。這位菩薩的那些善根，因此更加增長，更加明亮清凈。諸位佛子！譬如原本的真金，經過巧匠的冶煉，保持原有的重量，更加精純美好，光明勝過以往。諸位佛子！菩薩也是這樣，安住于菩薩明地之後，經過無量百劫乃至無量百千萬億那由他劫，不再重新積聚，斷除虛妄的貪念；不再重新積聚，斷除虛妄的嗔恨；不再重新積聚，斷除虛妄的愚癡，他的那些善根，因此更加增長，更加明亮清凈。這位菩薩的忍辱安樂之心，更加明亮清凈，同和之心、柔軟之心、不嗔之心、不動之心、不濁之心、不高下我之心、對於眾生所作不希望回報之心、有所施作不期望報答之心、不諂媚彎曲之心、不雜亂之心，更加清凈。這位菩薩在四攝法（catuh-samgraha-vastuni，佈施、愛語、利行、同事）中利益更加增上，在十波羅蜜（dasa-paramita，十種到彼岸的方法）中忍辱波羅蜜更加增上，其餘波羅蜜並非不修習，而是隨自己的能力和程度進行修習。諸位佛子！這便是簡略地說明菩薩的第三菩薩明地。 論曰：一切欲縛更加微薄，是因為斷除一切修道所生的對於欲界、色界、無色界所有煩惱的貪愛，以及這些煩惱的根本——與它們相同的無明習氣，都變得微薄而遠離的緣故。各種見縛，在初地見道時就已經斷除了。如經文所說：『這位菩薩的一切欲縛更加微薄，乃至各種見縛先前就已經除滅』的緣故。不再重新積聚，斷除虛妄的貪念等等，是斷除不善根的使習氣執行，而不是斷除粗重的煩惱，粗重的煩惱在之前的地就已經斷除了。如經文所說：『這位菩薩安住于菩薩明地之後，經過無量百劫乃至他的那些善根更加增長，更加明亮清凈』的緣故。真金的比喻，是顯示（菩薩的善根）不會減少，保持原有的狀態的緣故。菩薩安住于明地，厭離世間。
【English Translation】 English version: For thousands of kalpas (kalpa, a unit of time in Buddhism), immeasurable hundreds of thousands of nayuta kalpas (nayuta kalpas, extremely large kalpas), immeasurable billions of kalpas, immeasurable hundreds of billions of kalpas, immeasurable thousands of billions of kalpas, immeasurable hundreds of thousands of billions of kalpas, immeasurable hundreds of millions of billions of nayuta kalpas, (the Bodhisattva) no longer newly accumulates (evil karma), cutting off false greed; no longer newly accumulates, cutting off false hatred; no longer newly accumulates, cutting off false delusion. The Bodhisattva's good roots thereby increase and become brighter and purer. O Buddhas' sons! It is like genuine gold, skillfully refined by a craftsman, maintaining its original weight, becoming more refined and beautiful, its light surpassing the past. O Buddhas' sons! The Bodhisattva is also like this, abiding in the Bodhisattva's Luminous Ground, after immeasurable hundreds of kalpas, even immeasurable hundreds of millions of billions of nayuta kalpas, no longer newly accumulating, cutting off false greed; no longer newly accumulating, cutting off false hatred; no longer newly accumulating, cutting off false delusion, his good roots thereby increase and become brighter and purer. This Bodhisattva's forbearance, joyful heart becomes brighter and purer, the heart of harmony, the heart of gentleness, the heart of non-anger, the heart of immovability, the heart of non-turbidity, the heart of not considering oneself superior or inferior, the heart of not hoping for reward for what sentient beings do, the heart of not expecting repayment for what one does, the heart of non-flattery, the heart of non-confusion, becomes purer. This Bodhisattva's benefit increases in the four means of conversion (catuh-samgraha-vastuni, giving, kind speech, beneficial action, cooperation), and the perfection of forbearance increases in the ten perfections (dasa-paramita, ten ways to reach the other shore), the other perfections are not neglected, but practiced according to one's ability and capacity. O Buddhas' sons! This is a brief explanation of the Bodhisattva's Third Luminous Ground. Treatise: All the bonds of desire become even weaker because all the afflictions of desire, form, and formlessness that arise from cultivating the path, as well as the root of these afflictions—the ignorance that is identical to them—become weak and distant. The bonds of views are already severed in the first ground when seeing the path. As the sutra says, 'This Bodhisattva's bonds of desire become even weaker, and even the bonds of views have already been eliminated.' No longer newly accumulating, cutting off false greed, etc., is cutting off the habitual activity of the roots of unwholesomeness, not cutting off coarse afflictions, as coarse afflictions have already been cut off in the previous ground. As the sutra says, 'This Bodhisattva, abiding in the Bodhisattva's Luminous Ground, after immeasurable hundreds of kalpas, even his good roots increase and become brighter and purer.' The analogy of genuine gold shows that (the Bodhisattva's good roots) will not decrease, maintaining their original state. The Bodhisattva, abiding in the Luminous Ground, is disgusted with the world.
間勝於前地，自在不失故。如經「諸佛子！譬如本真金乃至彼諸善根轉增明凈」故。是菩薩忍辱安樂心轉復明凈者，他人加噁心，能忍受，善護他心。如經「是菩薩忍辱安樂心轉復明凈」故。加惡不改善護他心，分別示現作惡懷疑，現同伴侶愛語誨誘，如經「同和心」故、「柔軟心」故。加惡不瞋，聞罵不報，不生憂惱，如經「不瞋心」故、「不動心」故、「不濁心」故。過去不憍慢，自與善語，如經「不高下我心」故。心不悕望他人恭敬，如經「眾生所作不悕望心」故。于所作事心不求報，如經「有所施作不望報心」故。非不實心作利益行，及無偏心等作利益故，如經「不諂曲心」故。微細隱覆垢心皆悉遠離，如經「不稠林心轉復清凈」故。
經曰：菩薩住是地中，多作忉利天王，得法自在，能除眾生貪慾等諸煩惱垢，以善方便力拔濟眾生諸欲淤泥。所作善業佈施愛語利益同事，是諸福德皆不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念具足一切種一切智智。常生是心：我當於一切眾生中為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。復從是念發精進行，以精進力故，於一念間得百千三昧，得見百千佛、
【現代漢語翻譯】 現代漢語譯本： 勝過之前的境界，是因為自在而不失去（本性）。如經文所說：『諸佛子！譬如本真金乃至彼諸善根轉增明凈』。菩薩的忍辱安樂心更加明凈，是因為他人施加惡行時，能夠忍受，並且善於守護他人的心。如經文所說：『是菩薩忍辱安樂心轉復明凈』。即使他人施加惡行，也不改變善護他心的行為，（菩薩）分別示現（種種方便），避免他人作惡的疑慮，以同伴的身份用愛語教誨誘導，如經文所說：『同和心』、『柔軟心』。即使他人施加惡行也不嗔恨，聽到謾罵也不報復，不產生憂愁煩惱，如經文所說：『不瞋心』、『不動心』、『不濁心』。對於過去的事情不驕慢，自己說善語，如經文所說：『不高下我心』。心中不希望他人恭敬自己，如經文所說：『眾生所作不悕望心』。對於所做的事情，心中不求回報，如經文所說：『有所施作不望報心』。不以虛假的心去做利益他人的行為，以及沒有偏頗之心平等地利益他人，如經文所說：『不諂曲心』。微細隱蔽的污垢之心都完全遠離，如經文所說：『不稠林心轉復清凈』。
經文說：菩薩安住在這個地中，多作忉利天王（Trayastrimsa, 六慾天之一，位於須彌山頂），得到法的自在，能夠去除眾生貪慾等各種煩惱污垢，用巧妙的方便力拔濟眾生脫離各種慾望的泥潭。所做的善業，如佈施、愛語、利益、同事，這些福德都不離唸佛（Buddha, 覺悟者）、念法（Dharma, 佛法）、念僧（Sangha, 僧團）、念菩薩（Bodhisattva, 追求覺悟的眾生）、念菩薩行、念波羅蜜（Paramita, 到彼岸）、念十地（Bhumi, 菩薩修行的十個階段）、念不壞力、念無畏、念不共佛法，乃至不離念具足一切種一切智智（Sarvajna-jnana, 對一切事物和一切道理的智慧）。常常生起這樣的心念：我應當在一切眾生中成為首領、成為殊勝者、成為偉大者、成為美妙者、成為最美妙者、成為至上者、成為無上者、成為引導者、成為將帥、成為導師、成為尊者，乃至成為一切智智的依止者。又從這個念頭出發，發起精進行，因為精進的力量，在一念之間得到百千三昧（Samadhi, 禪定），得見百千佛。
【English Translation】 English version: It surpasses the previous stage because of the freedom and non-loss (of inherent nature). As the sutra says: 'O sons of Buddha! It is like genuine gold, even those good roots increasingly become bright and pure.' The Bodhisattva's heart of patience and joy becomes even brighter and purer because when others inflict evil, they can endure it and are good at protecting the hearts of others. As the sutra says: 'The Bodhisattva's heart of patience and joy becomes even brighter and purer.' Even if others inflict evil, they do not change their behavior of protecting others' hearts; (the Bodhisattva) separately demonstrates (various skillful means), avoiding others' doubts about doing evil, and as companions, they teach and guide with loving words, as the sutra says: 'Harmonious heart,' 'Gentle heart.' Even if others inflict evil, they are not angry; they do not retaliate when they hear abuse, and they do not generate sorrow or vexation, as the sutra says: 'Non-angry heart,' 'Unmoving heart,' 'Non-turbid heart.' They are not arrogant about the past, and they speak good words to themselves, as the sutra says: 'Not exalting or belittling myself.' Their hearts do not hope for respect from others, as the sutra says: 'Not hoping for what beings do.' For what they do, their hearts do not seek reward, as the sutra says: 'Not expecting reward for what is done.' They do not perform beneficial actions with insincere hearts, and they benefit others equally without bias, as the sutra says: 'Non-deceitful heart.' They completely distance themselves from subtle and hidden defiled hearts, as the sutra says: 'The non-dense forest heart becomes clear and pure.'
The sutra says: When a Bodhisattva dwells in this ground, they often become a Trayastrimsa (King of the Trayastrimsa Heaven, one of the six desire realms, located on the summit of Mount Sumeru), attaining freedom in the Dharma, able to remove the defilements of greed and other afflictions from beings, and with skillful means, they rescue beings from the mud of various desires. The good deeds they perform, such as giving, loving speech, benefiting, and acting in concert, these merits are never apart from mindfulness of the Buddha (Buddha, the awakened one), mindfulness of the Dharma (Dharma, the teachings), mindfulness of the Sangha (Sangha, the community), mindfulness of the Bodhisattvas (Bodhisattva, beings seeking enlightenment), mindfulness of the Bodhisattva's conduct, mindfulness of the Paramitas (Paramita, to the other shore), mindfulness of the ten Bhumis (Bhumi, ten stages of Bodhisattva practice), mindfulness of indestructible power, mindfulness of fearlessness, mindfulness of the unique Buddha-dharmas, and even never apart from mindfulness of possessing all kinds of all-knowing wisdom (Sarvajna-jnana, wisdom of all things and all principles). They constantly generate this thought: I shall be the leader among all beings, the most excellent, the greatest, the most wonderful, the most exquisite, the highest, the unsurpassed, the guide, the general, the teacher, the honored one, and even the support for all-knowing wisdom. Furthermore, from this thought, they generate diligent effort, and because of the power of diligent effort, in a single moment, they attain hundreds of thousands of Samadhis (Samadhi, meditative absorption), and they see hundreds of thousands of Buddhas.
知百千佛神力、能動百千佛世界、能入百千佛世界、能照百千佛世界、能教化百千佛世界眾生、能住壽百千劫、能知過去未來世各百千劫事、能善入百千法門、能變身為百千，於一一身能示百千菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數。示種種神通力，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億那由他劫不可數知。
論曰：此地攝報果、愿智力果，如初地中釋。
十地經論明地第三卷之五 大正藏第 26 冊 No. 1522 十地經論
十地經論焰地第四卷之六
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：第四焰地，依彼凈三昧聞持如實智凈顯示故。此地差別有四分：一、清凈對治修行增長因分；二、清凈分；三、對治修行增長分；四、彼果分。清凈對治修行增長因者，謂十法明入。
經曰：爾時金剛藏菩薩言：諸佛子！若菩薩得第三菩薩地具足清凈明已，欲得第四菩薩地者，當以十法明入得入第四地。何等為十？一、思量眾生界明入；二、思量世界明入；三、思量法界明入；四、思量虛空界明入；五、思量識界明入；六、思量欲界明入；七、思量色界明入；八、思量無
【現代漢語翻譯】 現代漢語譯本 知百千佛的神力，能夠震動百千佛世界，能夠進入百千佛世界，能夠照亮百千佛世界，能夠教化百千佛世界的眾生，能夠住世百千劫，能夠知曉過去未來世各自百千劫的事情，能夠善巧地進入百千法門，能夠變身為百千，在每一個化身中都能示現百千菩薩作為眷屬。如果以願力自在勝妙，菩薩的願力超過這個數量。示現種種神通力，或者身，或者光明，或者神通，或者眼，或者境界，或者音聲，或者行為，或者莊嚴，或者加持，或者信心，或者業。這些神通，乃至無量百千萬億那由他（nayuta，數量單位，意為極多）劫都無法數清。
論曰：此地包含報果、愿智力果，如同初地中解釋的那樣。
《十地經論》明地第三卷之五 《大正藏》第26冊 No. 1522 《十地經論》
《十地經論》焰地第四卷之六
天親（Vasubandhu）菩薩造
後魏北印度三藏菩提流支（Bodhiruci）譯
論曰：第四焰地，依靠清凈的三昧（samadhi，禪定）聞持如實智的清凈顯示。此地的差別有四部分：一、清凈對治修行增長因分；二、清凈分；三、對治修行增長分；四、彼果分。清凈對治修行增長因，指的是十法明入。
經曰：這時，金剛藏（Vajragarbha）菩薩說：『諸位佛子！如果菩薩得到第三菩薩地的具足清凈明之後，想要得到第四菩薩地，應當以十法明入來進入第四地。哪十種呢？一、思量眾生界明入；二、思量世界明入；三、思量法界明入；四、思量虛空界明入；五、思量識界明入；六、思量欲界明入；七、思量色界明入；八、思量無
【English Translation】 English version Knowing the divine power of hundreds of thousands of Buddhas, being able to shake hundreds of thousands of Buddha-worlds, being able to enter hundreds of thousands of Buddha-worlds, being able to illuminate hundreds of thousands of Buddha-worlds, being able to teach and transform sentient beings in hundreds of thousands of Buddha-worlds, being able to dwell for hundreds of thousands of kalpas (aeon), being able to know the events of hundreds of thousands of kalpas in the past and future, being able to skillfully enter hundreds of thousands of Dharma-gates, being able to transform into hundreds of thousands of bodies, and in each body being able to manifest hundreds of thousands of Bodhisattvas as retinue. If one is free and supreme through the power of vows, the Bodhisattva's power of vows exceeds this number. Manifesting various kinds of supernatural powers, whether of body, or light, or supernatural power, or eye, or realm, or sound, or conduct, or adornment, or blessing, or faith, or karma. These supernatural powers, even for countless hundreds of thousands of millions of nayutas (nayuta, a large number) of kalpas, cannot be counted or known.
Treatise: This ground includes the results of retribution, the results of the power of vows and wisdom, as explained in the first ground.
Chapter 5 of the third volume of the Ten Bhumi Sutra Treatise Taisho Tripitaka Volume 26, No. 1522, Ten Bhumi Sutra Treatise
Chapter 6 of the fourth volume of the Ten Bhumi Sutra Treatise, the Flame Ground
Composed by Bodhisattva Vasubandhu (Tianqin)
Translated by Tripitaka Bodhiruci (Putiliuzhi) from Northern India of the Later Wei Dynasty
Treatise: The fourth Flame Ground relies on the pure manifestation of the Suchness-Wisdom (tathata-jnana) obtained through pure samadhi (concentration) and retention. The distinctions of this ground have four parts: 1. The cause of purification, counteraction, practice, and increase; 2. The purification part; 3. The counteraction, practice, and increase part; 4. The result part. The cause of purification, counteraction, practice, and increase refers to the entry through the ten illuminations of Dharma.
Sutra: At that time, Bodhisattva Vajragarbha (Jingangzang) said: 'Virtuous sons of the Buddhas! If a Bodhisattva, having obtained the complete and pure illumination of the third Bodhisattva ground, wishes to attain the fourth Bodhisattva ground, he should enter the fourth ground through the entry of the ten illuminations of Dharma. What are the ten? 1. Entry through the illumination of contemplating the realm of sentient beings; 2. Entry through the illumination of contemplating the realm of worlds; 3. Entry through the illumination of contemplating the realm of Dharma; 4. Entry through the illumination of contemplating the realm of space; 5. Entry through the illumination of contemplating the realm of consciousness; 6. Entry through the illumination of contemplating the desire realm; 7. Entry through the illumination of contemplating the form realm; 8. Entry through the illumination of contemplating the formless
色界明入；九、思量勝心決定信界明入；十、思量大心決定信界明入。菩薩以此十法明入得入第四地。
論曰：法明入者，得證地智光明，依彼智明入如來所說法中，彼智名法明入。彼所說法正觀思量如實知，二處順行故。此思量有十種差別：思量分別，眾生界假名差別，如經「思量眾生界明入」故。依住分別，如經「思量世界明入」故。染分別，如經「思量法界明入」故。無盡分別，如經「思量虛空界明入」故。染凈依止分別，如經「思量識界明入」故。煩惱使染分別，如經「思量欲界明入」故、「思量色界明入」故、「思量無色界明入」故。凈分別，如經「思量勝心決定信界明入」故、「思量大心決定信界明入」故。是中煩惱、使、染者謂三界；凈者后二句：一、依煩惱不染；二、依不捨眾生聲聞等同不同義故。云何清凈分？即于如來家轉有勢力故。
經曰：諸佛子！是菩薩得菩薩焰地，即于如來家轉有勢力，得彼內法故、以十種法智教化成熟故。何等為十？一、不退轉心故；二、於三寶中決定恭敬畢竟盡故；三、分別觀生滅行故；四、分別觀諸法自性不生故；五、分別觀世間成壞故；六、分別觀業有生故；七、分別觀世間涅槃故；八、分別觀眾生世界業差別故；九、分別觀前際后際差別故；十、分
【現代漢語翻譯】 現代漢語譯本：明入：九、思量勝心決定信界明入；十、思量大心決定信界明入。菩薩以此十法明入得入第四地。
論曰：法明入者，得證地智光明，依彼智明入如來所說法中，彼智名法明入。彼所說法正觀思量如實知，二處順行故。此思量有十種差別：思量分別，眾生界假名差別，如經『思量眾生界明入』故。依住分別，如經『思量世界明入』故。染分別，如經『思量法界明入』故。無盡分別，如經『思量虛空界明入』故。染凈依止分別，如經『思量識界明入』故。煩惱使染分別，如經『思量欲界明入』故、『思量色界明入』故、『思量無色界明入』故。凈分別，如經『思量勝心決定信界明入』故、『思量大心決定信界明入』故。是中煩惱、使、染者謂三界；凈者后二句：一、依煩惱不染；二、依不捨眾生聲聞等同不同義故。云何清凈分？即于如來家轉有勢力故。
經曰：諸佛子！是菩薩得菩薩焰地（菩薩第四地），即于如來家轉有勢力，得彼內法故、以十種法智教化成熟故。何等為十？一、不退轉心故；二、於三寶（佛、法、僧）中決定恭敬畢竟盡故；三、分別觀生滅行故；四、分別觀諸法自性不生故；五、分別觀世間成壞故；六、分別觀業有生故；七、分別觀世間涅槃故；八、分別觀眾生世界業差別故；九、分別觀前際后際差別故；十、分
【English Translation】 English version: Illumination Entry: Nine, Illumination Entry through contemplating the superior mind and decisively believing in the realm of faith; Ten, Illumination Entry through contemplating the great mind and decisively believing in the realm of faith. Bodhisattvas, through these ten methods of Illumination Entry, are able to enter the Fourth Ground.
Treatise says: 'Illumination Entry' means obtaining the light of wisdom of the Ground, relying on that light of wisdom to enter the Dharma spoken by the Tathagata (Thus Come One), that wisdom is called Illumination Entry. The correct contemplation and consideration of what He spoke is truly known, hence the two places proceed smoothly. This contemplation has ten kinds of differences: contemplating and distinguishing the differences in the false name of the realm of sentient beings, as the sutra says, 'Illumination Entry through contemplating the realm of sentient beings.' Distinguishing based on dwelling, as the sutra says, 'Illumination Entry through contemplating the world realm.' Distinguishing defilement, as the sutra says, 'Illumination Entry through contemplating the Dharma realm.' Distinguishing the endless, as the sutra says, 'Illumination Entry through contemplating the space realm.' Distinguishing the reliance of defilement and purity, as the sutra says, 'Illumination Entry through contemplating the consciousness realm.' Distinguishing the defilement of afflictions and tendencies, as the sutra says, 'Illumination Entry through contemplating the desire realm,' 'Illumination Entry through contemplating the form realm,' 'Illumination Entry through contemplating the formless realm.' Distinguishing purity, as the sutra says, 'Illumination Entry through contemplating the superior mind and decisively believing in the realm of faith,' 'Illumination Entry through contemplating the great mind and decisively believing in the realm of faith.' Among these, 'afflictions, tendencies, and defilement' refer to the Three Realms; 'purity' refers to the latter two sentences: one, relying on afflictions without being defiled; two, relying on not abandoning sentient beings, Sravakas (Hearers), etc., with the same or different meanings. What is the pure aspect? It is having power in the family of the Tathagata.
Sutra says: 'Oh, sons of Buddha! When these Bodhisattvas attain the Bodhisattva Flame Ground (the fourth ground of Bodhisattvas), they gain power in the family of the Tathagata, because they obtain the inner Dharma and because they teach and mature with ten kinds of Dharma wisdom.' What are the ten? One, because of the non-retrogressive mind; Two, because of the determined respect and ultimate devotion to the Three Jewels (Buddha, Dharma, Sangha); Three, because of distinguishing and contemplating the arising and ceasing of actions; Four, because of distinguishing and contemplating the self-nature of all dharmas as non-arising; Five, because of distinguishing and contemplating the formation and destruction of the world; Six, because of distinguishing and contemplating the arising of karma; Seven, because of distinguishing and contemplating the Nirvana of the world; Eight, because of distinguishing and contemplating the differences in the karma of sentient beings and worlds; Nine, because of distinguishing and contemplating the differences between the past and future; Ten, dis
別觀無所有盡故。諸佛子！菩薩如是十種法智教化成熟，即于如來家轉有勢力，得彼內法故。
論曰：云何即于如來家轉有勢力？依止多聞智究竟故、除滅智障攝勝故。此如是凈勝如來家，是故名得彼內法。如來自身所有諸法，以是諸法顯示如來，謂十種法智教化成熟故，此法明入同時得應知。彼復四種智教化故，名法智教化成熟。四種智者：一、自住處畢竟智，如經「不退轉心」故。二、同敬三寶畢竟智，如經「於三寶中決定恭敬畢竟盡」故。三、真如智，如經「分別觀生滅行」故、「分別觀諸法自性不生」故。四、分別所說智，如經「分別觀世間成壞」故、「分別觀業有生」故、「分別觀世間涅槃」故、「分別觀眾生世界業差別」故、「分別觀前際后際差別」故、「分別觀無所有盡」故。菩薩自住處者，謂大乘法。是中初二法者，不退轉心於三寶中決定恭敬畢竟盡心。是初二智，自住處畢竟智、同敬三寶畢竟智，教化成熟故。次二法分別觀生滅行，分別觀諸法自性不生，是真如智，謂眾生法無我觀。如是次第分別應知，餘者是分別所說智。彼復依煩惱染凈故隨煩惱染。以何煩惱染？所有凈、隨所凈。云何隨煩惱染？順器世間故，如經「分別觀世間成壞」故。眾生世間生同因受生故，如經「分別觀業有生」故
【現代漢語翻譯】 現代漢語譯本： 別觀無所有盡的緣故。諸位佛子！菩薩像這樣以十種法智教化成熟眾生，就能在如來家中轉為有勢力，因為得到了如來內在的法。
論曰：如何說是在如來家中轉為有勢力呢？因為依止多聞智而究竟，因為除滅智障而攝取殊勝。這就像清凈殊勝的如來家，所以名為得到如來內在的法。如來自身所擁有的各種法，用這些法來顯示如來，即通過十種法智教化成熟眾生。應當知道，這種法明和證入是同時獲得的。又因為四種智的教化，所以名為法智教化成熟。這四種智是：一、安住之處的畢竟智，如經文所說『不退轉心』的緣故。（不退轉心：指菩薩修行達到一定程度，不會再退回原來的狀態。）二、共同恭敬三寶的畢竟智，如經文所說『對於三寶決定恭敬直到究竟』的緣故。（三寶：指佛、法、僧。）三、真如智，如經文所說『分別觀察生滅之行』的緣故，『分別觀察諸法自性不生』的緣故。（真如智：證悟真如實性的智慧。）四、分別所說之智，如經文所說『分別觀察世間的成壞』的緣故，『分別觀察業的產生』的緣故，『分別觀察世間的涅槃』的緣故，『分別觀察眾生世界業的差別』的緣故，『分別觀察前際后際的差別』的緣故，『分別觀察無所有盡』的緣故。（前際后際：指過去和未來。）菩薩安住之處，指的是大乘佛法。其中最初的兩種法，即不退轉心和對於三寶決定恭敬直到究竟的心。這最初的兩種智，即安住之處的畢竟智和共同恭敬三寶的畢竟智，使教化成熟的緣故。其次的兩種法，即分別觀察生滅之行和分別觀察諸法自性不生，是真如智，指的是眾生法無我觀。應當像這樣依次分別理解，其餘的是分別所說之智。又因為依煩惱的染污和清凈的緣故，隨順煩惱而染污。用什麼煩惱染污呢？所有清凈的，隨順所清凈的。如何隨順煩惱而染污呢？順應器世間，如經文所說『分別觀察世間的成壞』的緣故。（器世間：指眾生所居住的物質世界。）眾生世間因為共同的原因而受生，如經文所說『分別觀察業的產生』的緣故。
【English Translation】 English version: Furthermore, contemplate the exhaustion of non-existence. O sons of the Buddhas! When a Bodhisattva thus matures beings through the ten kinds of Dharma-wisdom, they gain power in the family of the Tathagata because they have obtained the inner Dharma of the Tathagata.
Treatise: How does one gain power in the family of the Tathagata? It is because one relies on vast learning and wisdom to reach the ultimate, and because one eliminates the obscurations of wisdom and embraces the supreme. This is like the pure and excellent family of the Tathagata; therefore, it is called obtaining the inner Dharma of the Tathagata. The various Dharmas possessed by the Tathagata himself are used to reveal the Tathagata, namely, through the maturation of beings by the ten kinds of Dharma-wisdom. It should be known that this Dharma-illumination and entry are obtained simultaneously. Moreover, it is called the maturation of Dharma-wisdom because of the teaching of the four kinds of wisdom. These four kinds of wisdom are: first, the ultimate wisdom of one's own abiding place, as the sutra says, 'unwavering mind'. (Unwavering mind: refers to the state where a Bodhisattva's practice has reached a certain level and will not regress.) Second, the ultimate wisdom of shared reverence for the Three Jewels, as the sutra says, 'with unwavering determination, utmost reverence for the Three Jewels'. (Three Jewels: refers to the Buddha, the Dharma, and the Sangha.) Third, Suchness-wisdom, as the sutra says, 'discriminatingly contemplating the activities of arising and ceasing', and 'discriminatingly contemplating the non-arising of the self-nature of all Dharmas'. (Suchness-wisdom: the wisdom of realizing the true nature of Suchness.) Fourth, the wisdom of discriminatingly explaining what is said, as the sutra says, 'discriminatingly contemplating the formation and destruction of the world', 'discriminatingly contemplating the arising of karma', 'discriminatingly contemplating the Nirvana of the world', 'discriminatingly contemplating the differences in the karma of sentient beings and worlds', 'discriminatingly contemplating the differences between the past and future', and 'discriminatingly contemplating the exhaustion of non-existence'. (Past and future: refers to the past and the future.) The Bodhisattva's own abiding place refers to the Mahayana Dharma. Among these, the first two Dharmas are the unwavering mind and the mind of unwavering determination and utmost reverence for the Three Jewels. These first two wisdoms, namely, the ultimate wisdom of one's own abiding place and the ultimate wisdom of shared reverence for the Three Jewels, cause the maturation of teaching. The next two Dharmas, namely, discriminatingly contemplating the activities of arising and ceasing and discriminatingly contemplating the non-arising of the self-nature of all Dharmas, are Suchness-wisdom, referring to the contemplation of the non-self of the Dharma of sentient beings. It should be understood that the rest are the wisdom of discriminatingly explaining what is said. Furthermore, because of the defilement and purity of afflictions, one is defiled by following afflictions. What afflictions defile? All that is pure, following what is purified. How does one become defiled by following afflictions? By conforming to the vessel-world, as the sutra says, 'discriminatingly contemplating the formation and destruction of the world'. (Vessel-world: refers to the material world in which sentient beings live.) The sentient being-world is born from a shared cause, as the sutra says, 'discriminatingly contemplating the arising of karma'.
。何者煩惱染？謂世間。何者所有凈？謂涅槃。如經「分別觀世間涅槃」故。云何隨所凈？諸佛世界中教化眾生自業成熟故，如經「分別觀眾生世界業差別」故。煩惱染及凈，謂前際后際，如經「分別觀前際后際差別」故。彼前際后際不損不益，如經「分別觀無所有盡」故，于染法中不見一法可減、于凈法中不見一法可增故。云何對治？修行增長有二種：一、修行護煩惱染；二、修行護小乘。何者護煩惱染？修行菩提分法故。
經曰：諸佛子！是菩薩住此菩薩焰地已，觀內身循身觀，精勤一心除世間貪憂。觀外身循身觀，精勤一心除世間貪憂。觀內外身循身觀，精勤一心除世間貪憂。如是觀內受外受內外受、如是觀內心外心內外心，如是觀內法循法觀，精勤一心除世間貪憂。觀外法循法觀，精勤一心除世間貪憂。觀內外法循法觀，精勤一心除世間貪憂。是菩薩未生諸惡不善法為不生故，欲生勤精進發心正斷。已生諸惡不善法為斷故，欲生勤精進發心正斷。未生諸善法為生故，欲生勤精進發心正行。已生諸善法為住不失，修滿增廣故，欲生勤精進發心正行。是菩薩修行四如意分，欲定斷行成就。修如意分，依止厭、依止離、依止滅，迴向于舍。精進定斷行成就，修如意分，依止厭、依止離、依止滅，迴向于舍。心
【現代漢語翻譯】 現代漢語譯本： 什麼是煩惱染？指的是世間。什麼是一切清凈的？指的是涅槃（Nirvana，解脫）。正如經文所說：『分別觀察世間和涅槃』。 如何隨順所凈？在諸佛的世界中教化眾生，因為他們各自的業力成熟的緣故，正如經文所說：『分別觀察眾生世界業力的差別』。 煩惱染和清凈，指的是前際和后際，正如經文所說：『分別觀察前際和后際的差別』。 那前際和后際既不減少也不增加，正如經文所說：『分別觀察無所有盡』，在染法中看不到有一法可以減少，在凈法中看不到有一法可以增加。 如何對治？修行增長有兩種：第一，修行守護煩惱染；第二，修行守護小乘（Hinayana，小乘佛教）。什麼是守護煩惱染？修行菩提分法的緣故。 經文說：『諸佛子！這位菩薩安住于菩薩焰地之後，觀察內身，依循身觀，精勤一心去除世間的貪婪和憂愁。觀察外身，依循身觀，精勤一心去除世間的貪婪和憂愁。觀察內外身，依循身觀，精勤一心去除世間的貪婪和憂愁。像這樣觀察內受、外受、內外受，像這樣觀察內心、外心、內外心，像這樣觀察內法，依循法觀，精勤一心去除世間的貪婪和憂愁。觀察外法，依循法觀，精勤一心去除世間的貪婪和憂愁。觀察內外法，依循法觀，精勤一心去除世間的貪婪和憂愁。這位菩薩對於未曾生起的各種惡和不善法，爲了不讓它們生起，想要生起勤奮、精進、發心、正斷。對於已經生起的各種惡和不善法，爲了斷除它們，想要生起勤奮、精進、發心、正斷。對於未曾生起的各種善法，爲了讓它們生起，想要生起勤奮、精進、發心、正行。對於已經生起的各種善法，爲了讓它們住留不失，修習圓滿、增長廣大，想要生起勤奮、精進、發心、正行。這位菩薩修行四如意分（four foundations of mindfulness），想要禪定、斷行成就。修習如意分，依止厭離、依止分離、依止滅盡，迴向于捨棄。精進、禪定、斷行成就，修習如意分，依止厭離、依止分離、依止滅盡，迴向于捨棄。心』
【English Translation】 English version: What is the defilement of affliction? It refers to the world. What is all that is pure? It refers to Nirvana (Nirvana, liberation). As the scripture says: 'Discriminatingly observing the world and Nirvana'. How to accord with what is pure? In the worlds of all Buddhas, teaching sentient beings, because their respective karmas are ripening, as the scripture says: 'Discriminatingly observing the differences in the karma of sentient beings' worlds'. The defilement of affliction and purity refer to the prior limit and the posterior limit, as the scripture says: 'Discriminatingly observing the differences between the prior limit and the posterior limit'. That prior limit and posterior limit neither decrease nor increase, as the scripture says: 'Discriminatingly observing the exhaustion of nothingness', in defiled dharmas, one does not see a single dharma that can be decreased, and in pure dharmas, one does not see a single dharma that can be increased. How to counteract? There are two types of cultivation and growth: first, cultivating to protect the defilement of affliction; second, cultivating to protect the Hinayana (Hinayana, Theravada Buddhism). What is protecting the defilement of affliction? It is because of cultivating the limbs of enlightenment. The scripture says: 'O sons of the Buddhas! This Bodhisattva, dwelling in the Flame Ground of the Bodhisattva, observes the inner body, contemplating the body, diligently and with one mind removing worldly greed and sorrow. Observing the outer body, contemplating the body, diligently and with one mind removing worldly greed and sorrow. Observing the inner and outer body, contemplating the body, diligently and with one mind removing worldly greed and sorrow. Thus, observing inner feeling, outer feeling, inner and outer feeling; thus, observing inner mind, outer mind, inner and outer mind; thus, observing inner dharma, contemplating the dharma, diligently and with one mind removing worldly greed and sorrow. Observing outer dharma, contemplating the dharma, diligently and with one mind removing worldly greed and sorrow. Observing inner and outer dharma, contemplating the dharma, diligently and with one mind removing worldly greed and sorrow. This Bodhisattva, for unarisen evil and unwholesome dharmas, in order not to let them arise, desires to generate diligence, vigor, aspiration, and right cessation. For arisen evil and unwholesome dharmas, in order to eliminate them, desires to generate diligence, vigor, aspiration, and right cessation. For unarisen wholesome dharmas, in order to let them arise, desires to generate diligence, vigor, aspiration, and right practice. For arisen wholesome dharmas, in order to let them abide without loss, cultivating to completion, increasing and expanding, desires to generate diligence, vigor, aspiration, and right practice. This Bodhisattva cultivates the four foundations of mindfulness (four foundations of mindfulness), desiring to achieve samadhi and cessation of action. Cultivating the foundations of mindfulness, relying on aversion, relying on detachment, relying on cessation, dedicating to abandonment. Diligence, samadhi, and cessation of action are achieved, cultivating the foundations of mindfulness, relying on aversion, relying on detachment, relying on cessation, dedicating to abandonment. Mind.'
定斷行成就，修如意分，依止厭、依止離、依止滅，迴向于舍。思惟定斷行成就，修如意分，依止厭、依止離、依止滅，迴向于舍。是菩薩修行信根，依止厭、依止離、依止滅，迴向于舍。修行精進根，依止厭、依止離、依止滅，迴向于舍。修行念根，依止厭、依止離、依止滅，迴向于舍。修行定根，依止厭、依止離、依止滅，迴向于舍。修行慧根，依止厭、依止離、依止滅、迴向于舍。是菩薩修行信力，依止厭、依止離、依止滅，迴向于舍。修行精進力，依止厭、依止離、依止滅，迴向于舍。修行念力，依止厭、依止離、依止滅，迴向于舍。修行定力，依止厭、依止離、依止滅，迴向于舍。修行慧力，依止厭、依止離、依止滅，迴向于舍。是菩薩修行念覺分，依止厭、依止離、依止滅，迴向于舍。修行擇法覺分，依止厭、依止離、依止滅，迴向于舍。修行精進覺分，依止厭、依止離、依止滅，迴向于舍。修行喜覺分，依止厭、依止離、依止滅，迴向于舍。修行猗覺分，依止厭、依止離、依止滅，迴向于舍。修行定覺分，依止厭、依止離、依止滅，迴向于舍。修行舍覺分，依止厭、依止離、依止滅，迴向于舍。是菩薩修行正見，依止厭、依止離、依止滅，迴向于舍。修行正思惟，依止厭、依止離、依止滅，迴向于舍。
【現代漢語翻譯】 現代漢語譯本 成就決斷的修行，修習如意足（iddhi-pāda，成就神通的四種方法），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。思惟決斷的修行成就，修習如意足，依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。這是菩薩修行信根（śraddhā-indriya，五根之一，信的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行精進根（vīrya-indriya，五根之一，精進的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行念根（smṛti-indriya，五根之一，正念的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行定根（samādhi-indriya，五根之一，禪定的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行慧根（prajñā-indriya，五根之一，智慧的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。這是菩薩修行信力（śraddhā-bala，五力之一，信的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行精進力（vīrya-bala，五力之一，精進的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行念力（smṛti-bala，五力之一，正念的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行定力（samādhi-bala，五力之一，禪定的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行慧力（prajñā-bala，五力之一，智慧的力量），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。這是菩薩修行念覺分（smṛti-saṃbodhyaṅga，七覺支之一，正念的覺悟），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行擇法覺分（dharma-vicaya-saṃbodhyaṅga，七覺支之一，選擇正確佛法的覺悟），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行精進覺分（vīrya-saṃbodhyaṅga，七覺支之一，精進的覺悟），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行喜覺分（prīti-saṃbodhyaṅga，七覺支之一，喜悅的覺悟），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行猗覺分（praśrabdhi-saṃbodhyaṅga，七覺支之一，輕安的覺悟），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行定覺分（samādhi-saṃbodhyaṅga，七覺支之一，禪定的覺悟），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行舍覺分（upekṣā-saṃbodhyaṅga，七覺支之一，捨棄的覺悟），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。這是菩薩修行正見（samyag-dṛṣṭi，八正道之一，正確的見解），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。修行正思惟（samyak-saṃkalpa，八正道之一，正確的思考），依止於厭離、依止於離欲、依止於寂滅，並將功德迴向于捨棄。
【English Translation】 English version Accomplishing the practice of resolute determination, cultivating the foundations ofiddhi-pāda (iddhi-pāda, the four foundations for achieving supernatural powers), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Contemplating the accomplishment of the practice of resolute determination, cultivating the foundations ofiddhi-pāda, relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. This is the Bodhisattva's practice of the faculty of faith (śraddhā-indriya, one of the five faculties, the power of faith), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the faculty of vigor (vīrya-indriya, one of the five faculties, the power of vigor), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the faculty of mindfulness (smṛti-indriya, one of the five faculties, the power of mindfulness), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the faculty of concentration (samādhi-indriya, one of the five faculties, the power of concentration), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the faculty of wisdom (prajñā-indriya, one of the five faculties, the power of wisdom), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. This is the Bodhisattva's practice of the power of faith (śraddhā-bala, one of the five powers, the power of faith), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the power of vigor (vīrya-bala, one of the five powers, the power of vigor), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the power of mindfulness (smṛti-bala, one of the five powers, the power of mindfulness), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the power of concentration (samādhi-bala, one of the five powers, the power of concentration), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the power of wisdom (prajñā-bala, one of the five powers, the power of wisdom), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. This is the Bodhisattva's practice of the mindfulness enlightenment factor (smṛti-saṃbodhyaṅga, one of the seven factors of enlightenment, the enlightenment of mindfulness), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the investigation of dharma enlightenment factor (dharma-vicaya-saṃbodhyaṅga, one of the seven factors of enlightenment, the enlightenment of investigating the Dharma), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the vigor enlightenment factor (vīrya-saṃbodhyaṅga, one of the seven factors of enlightenment, the enlightenment of vigor), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the joy enlightenment factor (prīti-saṃbodhyaṅga, one of the seven factors of enlightenment, the enlightenment of joy), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the tranquility enlightenment factor (praśrabdhi-saṃbodhyaṅga, one of the seven factors of enlightenment, the enlightenment of tranquility), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the concentration enlightenment factor (samādhi-saṃbodhyaṅga, one of the seven factors of enlightenment, the enlightenment of concentration), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating the equanimity enlightenment factor (upekṣā-saṃbodhyaṅga, one of the seven factors of enlightenment, the enlightenment of equanimity), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. This is the Bodhisattva's practice of right view (samyag-dṛṣṭi, one of the eightfold path, the correct view), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment. Cultivating right thought (samyak-saṃkalpa, one of the eightfold path, the correct thought), relying on aversion, relying on detachment, relying on cessation, and dedicating the merit to relinquishment.
修行正語，依止厭、依止離、依止滅，迴向于舍。修行正業，依止厭、依止離、依止滅，迴向于舍。修行正命，依止厭、依止離、依止滅，迴向于舍。修行正精進，依止厭、依止離、依止滅，迴向于舍。修行正念，依止厭、依止離、依止滅，迴向于舍。修行正定，依止厭、依止離、依止滅，迴向于舍。
論曰：云何修行護小乘？不捨一切眾生故，修行助菩提分法。
經曰：是菩薩以不捨一切眾生心故行，以本願起淳至故、大悲為首故、大慈成就故、觀一切智智故、為起莊嚴佛國故、為具佛諸力無畏不共佛法相好莊嚴具足妙聲故、為求上上勝行故、為隨順聞甚深佛法解脫故、為思惟大方便故行。
論曰：不捨一切眾生心者，此不捨眾生心有四種：一始、二益、三悕、四行。始者，本願故，如經「以本願起淳至」故。益者，憐愍故，如經「大悲為首」故、「大慈成就」故。悕者，求佛智故，如經「觀一切智智」故、「行者修行」故。修行有五種：一者修凈土行，如經「為起莊嚴佛國」故。二者修起佛法行，如經「為起如來力、無畏、不共佛法、相好莊嚴、具足妙聲」故。妙聲者，法䗍聲故。三者修彼地方便無厭足行，如經「為求上上勝行」故。四者修入不退轉地行，如經「為隨順聞甚深佛法解脫」故。
【現代漢語翻譯】 現代漢語譯本： 修行正語，依止厭離、依止離欲、依止寂滅，迴向于捨棄（涅槃）。修行正業，依止厭離、依止離欲、依止寂滅，迴向于捨棄（涅槃）。修行正命，依止厭離、依止離欲、依止寂滅，迴向于捨棄（涅槃）。修行正精進，依止厭離、依止離欲、依止寂滅，迴向于捨棄（涅槃）。修行正念，依止厭離、依止離欲、依止寂滅，迴向于捨棄（涅槃）。修行正定，依止厭離、依止離欲、依止寂滅，迴向于捨棄（涅槃）。
論曰：如何修行才能守護小乘（Hinayana）的教義呢？因為不捨棄一切眾生，所以要修行有助於菩提（Bodhi）的各種法門。
經曰：這位菩薩因為不捨棄一切眾生的心而修行，因為最初的誓願而生起純真至誠之心，以大悲心為首要，以大慈心成就一切，觀察一切智智（Sarvajna-jnana），爲了建立莊嚴的佛國，爲了具足佛的諸種力量、無畏、不共佛法、相好莊嚴、具足微妙的聲音，爲了追求越來越殊勝的修行，爲了隨順聽聞甚深的佛法而得到解脫，爲了思惟廣大的方便法門而修行。
論曰：所謂『不捨一切眾生心』，這種不捨棄眾生的心有四種：一是初始（始），二是利益（益），三是希望（悕），四是修行（行）。初始，是因為最初的誓願，如經文所說『以本願起淳至』。利益，是因為憐憫眾生，如經文所說『大悲為首』、『大慈成就』。希望，是因為求取佛的智慧，如經文所說『觀一切智智』、『行者修行』。修行有五種：一是修凈土行，如經文所說『為起莊嚴佛國』。二是修起佛法行，如經文所說『為起如來力、無畏、不共佛法、相好莊嚴、具足妙聲』。微妙的聲音，是因為法螺的聲音。三是修彼地方便無厭足行，如經文所說『為求上上勝行』。四是修入不退轉地行，如經文所說『為隨順聞甚深佛法解脫』。
【English Translation】 English version: Practicing right speech, relying on aversion, relying on detachment, relying on cessation, dedicating to relinquishment (Nirvana). Practicing right action, relying on aversion, relying on detachment, relying on cessation, dedicating to relinquishment (Nirvana). Practicing right livelihood, relying on aversion, relying on detachment, relying on cessation, dedicating to relinquishment (Nirvana). Practicing right effort, relying on aversion, relying on detachment, relying on cessation, dedicating to relinquishment (Nirvana). Practicing right mindfulness, relying on aversion, relying on detachment, relying on cessation, dedicating to relinquishment (Nirvana). Practicing right concentration, relying on aversion, relying on detachment, relying on cessation, dedicating to relinquishment (Nirvana).
Treatise says: How does one practice to protect the teachings of the Hinayana (Small Vehicle)? Because of not abandoning all sentient beings, one practices the factors that aid enlightenment (Bodhi).
The Sutra says: This Bodhisattva practices because of the mind of not abandoning all sentient beings, arising from the original vow with pure sincerity, with great compassion as the foremost, with great loving-kindness accomplishing all, contemplating the wisdom of all-knowing (Sarvajna-jnana), for the purpose of establishing a adorned Buddha-land, for the purpose of possessing the Buddha's powers, fearlessness, unique Buddha-dharmas, marks and characteristics, adorned with complete and wonderful sound, for the purpose of seeking increasingly superior practices, for the purpose of according with hearing the profound Buddha-dharma and attaining liberation, and for the purpose of contemplating vast skillful means.
Treatise says: The 'mind of not abandoning all sentient beings' has four aspects: first, the beginning (始); second, benefit (益); third, hope (悕); and fourth, practice (行). The beginning is due to the original vow, as the sutra says, 'arising from the original vow with pure sincerity.' Benefit is due to compassion, as the sutra says, 'with great compassion as the foremost,' 'with great loving-kindness accomplishing all.' Hope is due to seeking the wisdom of the Buddha, as the sutra says, 'contemplating the wisdom of all-knowing,' 'the practitioner practices.' Practice has five aspects: first, practicing the Pure Land path, as the sutra says, 'for the purpose of establishing an adorned Buddha-land.' Second, practicing the path of establishing the Buddha-dharma, as the sutra says, 'for the purpose of establishing the Tathagata's powers, fearlessness, unique Buddha-dharmas, marks and characteristics, adorned with complete and wonderful sound.' Wonderful sound is due to the sound of the conch shell (法䗍). Third, practicing the path of skillful means without satisfaction in that place, as the sutra says, 'for the purpose of seeking increasingly superior practices.' Fourth, practicing the path of entering the stage of non-retrogression, as the sutra says, 'for the purpose of according with hearing the profound Buddha-dharma and attaining liberation.'
五者修教化眾生行，如經「為思惟大方便故行」。是名對治修行增長分。云何對治修行增長果分？
經曰：是菩薩所有身見為首，我、人、眾生、壽命，陰界入我慢所起出沒等事，思惟、多觀，治故、我故、護故、貪著處故。是菩薩如是等事皆悉斷滅。
論曰：對治修行增長果者，我知大知、我修是我所修，如是等出沒等事皆悉滅故。出者，三昧起義故。沒者，三昧滅義故。彼復有五種：一本、二起、三行、四護、五過。是中本者，依身見為本故，眾生我慢、法我慢如是差別，如經「是菩薩所有身見為首，我、人、眾生、壽命，陰界入我慢所起出沒等事」故。起者，起不正思惟，如經「思惟」故。行者，令他知，如經「多觀」故。護者，數數觀故、起我想故、受持故，如經「治故、我故、護故」。過者，心安處諸事等，如經「貪著處故」。如是學行事中出沒等皆悉遠離，如經「是菩薩如是等事皆悉斷滅」故。此是依煩惱染生遠離果。
經曰：是菩薩所有不可作業、如來所呵諸煩惱染，一切不行。所有可作業隨順菩薩行，如來所贊一切正修行。
論曰：所有不可作業者，有二種事故不應作：一、不尊敬如來，佛不讚嘆故。二、畏惡名聞生煩惱故。如經「是菩薩所有不可作業，乃至一切不行」故
【現代漢語翻譯】 現代漢語譯本 五者，修習教化眾生的行為，如經文所說：『爲了思惟偉大的方便法門而行。』這稱為對治修行增長分。 什麼是對治修行增長果分？ 經文說：『這位菩薩對於以身見（Sakkāya-diṭṭhi，認為五蘊和合的身體為我）為首的我、人（pudgala，補特伽羅，個體）、眾生（satta，有情）、壽命（jīvita，生命），以及陰（khandha，蘊）、界（dhātu，界）、入（āyatana，處）等由我慢所引起的生起和滅沒等事，通過思惟和多次觀察，爲了調伏、爲了我、爲了守護、爲了貪著之處。』這位菩薩對於這些事情全部斷滅。 論中說：對治修行增長果，是指我知道、我大大地知道、我修習、是我所修習，像這樣的生起和滅沒等事全部滅盡。生起，是指三昧（samādhi，禪定）生起之義。滅沒，是指三昧滅去之義。它又有五種：一、根本；二、生起；三、行為；四、守護；五、過失。其中根本，是以身見為根本，眾生我慢、法我慢等這樣的差別，如經文所說：『這位菩薩對於以身見為首的我、人、眾生、壽命，以及陰、界、入等由我慢所引起的生起和滅沒等事。』生起，是指生起不正思惟，如經文所說：『思惟』。行為，是指令他人知道，如經文所說：『多次觀察』。守護，是指數數觀察、生起我想、受持，如經文所說：『爲了調伏、爲了我、爲了守護』。過失，是指心安住于諸事等，如經文所說：『貪著之處』。像這樣在學行之事中的生起和滅沒等都全部遠離，如經文所說：『這位菩薩對於這些事情全部斷滅』。這是依煩惱染污而生起的遠離果。 經文說：『這位菩薩對於所有不可做的事情，如來所呵斥的各種煩惱染污，一切都不做。對於所有可做的事情，隨順菩薩行的，如來所讚歎的一切都正確地修行。』 論中說：所有不可做的事情，有兩種原因不應該做：一、不尊敬如來，佛不讚嘆的緣故。二、畏懼惡名聲而生煩惱的緣故。如經文所說：『這位菩薩對於所有不可做的事情，乃至一切都不做』的緣故。
【English Translation】 English version Fifth, cultivating the practice of teaching and transforming sentient beings, as the sutra says, 'Practicing for the sake of contemplating great skillful means.' This is called the Counteracting Practice of Increasing Division. What is the Counteracting Practice of Increasing Result Division? The sutra says, 'This Bodhisattva, regarding self-view (Sakkāya-diṭṭhi, the view that the aggregate of five skandhas is 'I') as the foremost, 'I', person (pudgala), sentient beings (satta), life (jīvita), and the arising and ceasing of aggregates (khandha), realms (dhātu), and entrances (āyatana) caused by self-conceit, contemplates and observes them repeatedly, for the sake of taming, for the sake of 'I', for the sake of guarding, and for the sake of the place of attachment.' This Bodhisattva completely extinguishes all these things. The treatise says: The Counteracting Practice of Increasing Result refers to 'I know, I greatly know, I cultivate, it is what I cultivate,' and the complete extinction of such arising and ceasing. Arising means the arising of samadhi (samādhi, meditative concentration). Ceasing means the ceasing of samadhi. It further has five aspects: 1. Root, 2. Arising, 3. Action, 4. Guarding, 5. Fault. Among these, the root is based on self-view, with differences such as the self-conceit of sentient beings and the self-conceit of dharmas, as the sutra says, 'This Bodhisattva, regarding self-view as the foremost, 'I', person, sentient beings, life, and the arising and ceasing of aggregates, realms, and entrances caused by self-conceit.' Arising refers to the arising of incorrect thinking, as the sutra says, 'Contemplates.' Action refers to making others know, as the sutra says, 'Observes repeatedly.' Guarding refers to observing repeatedly, generating the thought of 'I', and upholding, as the sutra says, 'For the sake of taming, for the sake of 'I', for the sake of guarding.' Fault refers to the mind dwelling in various things, as the sutra says, 'The place of attachment.' In this way, the arising and ceasing in the activities of learning and practice are all completely abandoned, as the sutra says, 'This Bodhisattva completely extinguishes all these things.' This is the result of abandoning defilements arising from afflictions. The sutra says, 'This Bodhisattva does not engage in any unwholesome actions, any defilements of afflictions that the Tathagata (Tathāgata, Thus Come One) has condemned. All wholesome actions that accord with the Bodhisattva's practice, all right practices that the Tathagata has praised, are practiced correctly.' The treatise says: All unwholesome actions should not be done for two reasons: 1. Because they do not respect the Tathagata, and the Buddha does not praise them. 2. Because they fear the arising of bad reputation and afflictions. As the sutra says, 'This Bodhisattva does not engage in any unwholesome actions, up to the point of not engaging in anything.'
。所有可作業者，有二種事，是故應作。一、見無惡名利，隨順菩薩行故。二、尊敬如來，佛讚歎故。如經「所有可作業乃至一切正修行」故。此是依業染生遠離果。是菩薩轉復隨所隨所、方便智所起修行助道分，如是如是成潤益心。如是等四十句顯示四種果：一者于勝功德中生增上欲心；二者彼說法尊中起報恩行；三者彼方便行中發勤精進；四者彼增上欲本心界滿足。云何于勝功德中生增上欲心？
經曰：是菩薩轉復隨所隨所方便智所起修行助道分，如是如是成潤益心、軟心、調心、安隱樂心、不染心、轉求上上勝行心、轉求勝智心、救一切世間心、恭敬諸師隨順受教心、隨所聞法修行心。
論曰：是中隨所隨所方便智所起修行者，不捨一切眾生修行故，如前說。助道分者，謂一切菩提分法道支故。如是如是成潤益心者，深欲愛敬故。彼潤益心有三種相：一、樂行勝，如經「軟心」故。二、三昧自在勝，如經「調心」故。三、離過對治勝，如經「安隱樂心」故。彼過復有六種：一為食過，或說法中妒心過。此對治，如經「不染心」故。二、少欲功德過，不樂多佈施頭陀等。此對治，如經「轉求上上勝行心」故。三、少欲智過，不好求勝智。此對治，如經「轉求勝智心」故。四、懈怠過，不勤化眾生。此
【現代漢語翻譯】 現代漢語譯本：所有可以做的事情，有兩種原因應該去做。第一，看到沒有惡名和利益，隨順菩薩的修行。第二，尊敬如來（Tathagata，佛的稱號），因為佛讚歎這樣做。如經文所說：『所有可以做的事情乃至一切正確的修行』。這是依據業的污染而遠離惡果。是菩薩（Bodhisattva，立志成佛的修行者）輾轉反覆地，隨著各種方便智慧所產生的修行助道之分，這樣就能成就潤澤和利益的心。像這樣等四十句經文顯示了四種果報：第一，在殊勝的功德中生起增上的慾望之心；第二，對於說法者（說法之尊）生起報恩的行為；第三，在方便的修行中發起勤奮精進；第四，增上慾望的根本心界得到滿足。怎樣在殊勝的功德中生起增上的慾望之心呢？ 經文說：『是菩薩輾轉反覆地，隨著各種方便智慧所產生的修行助道之分，這樣就能成就潤澤和利益的心、柔軟的心、調伏的心、安穩快樂的心、不染著的心、轉而尋求更殊勝的修行之心、轉而尋求殊勝智慧的心、救度一切世間的心、恭敬諸位老師隨順接受教導的心、隨著所聽聞的佛法而修行之心。』 論中說：這裡所說的隨著各種方便智慧所產生的修行，是不捨棄一切眾生的修行，如前面所說。助道之分，是指一切菩提（Bodhi，覺悟）分法和道支。這樣就能成就潤澤和利益的心，是對佛法有深刻的慾望、愛慕和尊敬。這種潤澤和利益的心有三種表現：第一，樂於修行殊勝之法，如經文所說『柔軟的心』。第二，三昧（Samadhi，禪定）自在殊勝，如經文所說『調伏的心』。第三，遠離過失和對治殊勝，如經文所說『安穩快樂的心』。這些過失又有六種：第一是為食物而產生的過失，或者在說法中產生的嫉妒心。對此的對治，如經文所說『不染著的心』。第二，對於少欲功德的過失，不樂於多佈施和頭陀（苦行）。對此的對治，如經文所說『轉而尋求更殊勝的修行之心』。第三，對於少欲智慧的過失，不好好尋求殊勝的智慧。對此的對治，如經文所說『轉而尋求殊勝智慧的心』。第四，懈怠的過失，不勤奮地教化眾生。對此……』
【English Translation】 English version: All actions that can be done should be done for two reasons. First, seeing no ill repute or benefit, one follows the practice of a Bodhisattva (Bodhisattva, one who aspires to become a Buddha). Second, one respects the Tathagata (Tathagata, an epithet of the Buddha) because the Buddha praises it. As the sutra says, 'All actions that can be done, up to all correct practices.' This is based on the defilement of karma and the avoidance of evil consequences. It is the Bodhisattva repeatedly, according to various expedient wisdoms, generating practices that aid the path to enlightenment, thus achieving a heart of nourishment and benefit. These forty verses display four kinds of results: First, in superior merits, generating a heart of increasing desire; second, towards the Dharma speaker (the venerable one who speaks the Dharma), generating acts of gratitude; third, in expedient practices, initiating diligent effort; fourth, the fundamental realm of the heart of increasing desire is fulfilled. How does one generate a heart of increasing desire in superior merits? The sutra says: 'The Bodhisattva repeatedly, according to various expedient wisdoms, generating practices that aid the path to enlightenment, thus achieving a heart of nourishment and benefit, a soft heart, a tamed heart, a heart of peaceful joy, a heart of non-attachment, a heart that seeks ever higher and superior practices, a heart that seeks superior wisdom, a heart that saves all sentient beings, a heart that reveres all teachers and follows their teachings, a heart that practices according to the Dharma heard.' The treatise says: The practice arising from expedient wisdom, mentioned here, is the practice of not abandoning all sentient beings, as previously stated. The aiding path refers to all the limbs of enlightenment (Bodhi, enlightenment) and the branches of the path. Thus, one achieves a heart of nourishment and benefit, which is a deep desire, love, and respect for the Dharma. This heart of nourishment and benefit has three aspects: First, the joy of practicing superior Dharma, as the sutra says, 'a soft heart.' Second, the freedom of Samadhi (Samadhi, meditative concentration) is superior, as the sutra says, 'a tamed heart.' Third, the superiority of overcoming faults and applying antidotes, as the sutra says, 'a heart of peaceful joy.' These faults are further divided into six types: First, the fault arising from food, or the fault of jealousy in teaching the Dharma. The antidote to this is, as the sutra says, 'a heart of non-attachment.' Second, the fault of lacking the merit of few desires, not delighting in giving much alms and practicing asceticism (ascetic practices). The antidote to this is, as the sutra says, 'a heart that seeks ever higher and superior practices.' Third, the fault of lacking the wisdom of few desires, not seeking superior wisdom well. The antidote to this is, as the sutra says, 'a heart that seeks superior wisdom.' Fourth, the fault of laziness, not diligently transforming sentient beings. To this...
對治，如經「救一切世間心」故。五、自見取過，于尊教法心不隨順。此對治，如經「恭敬諸師隨順受教心」故。六、舍為首過，不隨說行。此對治，如經「隨所聞法修行心」故。如是成潤益心。此十句是名于勝功德中生增上欲心果。云何彼說法尊中起報恩行？
經曰：是菩薩如是成知恩心知報恩，心轉柔和，同止安樂，直心軟心，無稠林行、無有諂曲、無有我慢，善受教誨得說者意。如是善心成就、如是寂滅心成就、如是善寂滅心成就。
論曰：彼說法尊中起報恩行，彼知恩心第二十句示現。是中彼成知恩心者，隨順行報恩行。報恩行者有九種依尊起報恩心，如經「知報恩」故。依同法者，起將護心，如經「心轉柔和」故、「同止安樂」故。依法行隨順受教發事能忍，如經「直心」、故「軟心」故。依受用食于施主所自過不覆、不妄說己德，如經「無稠林行」故、「無有諂曲」故。依自勝功德不起高心，如經「無有我慢」故。依教正受語，如經「善受教誨」故。依教不顛倒受，如經「得說者意」故。菩薩如是于彼尊所修報恩行。成如是善心成就者，是對治修行增長故。如是寂滅心成就者，是初對治，修行增長力故。如是善寂滅心成就者，彼果前二句顯，是名彼說法尊中起報恩行果。云何彼方便行中發勤
【現代漢語翻譯】 現代漢語譯本： 五、自見取過（認為自己見解正確的過失），對於尊敬的教法內心不順從。對此的對治方法，如經文所說：『恭敬諸位老師，隨順接受教誨的心』。 六、捨棄為首的過失，不按照所說的去實行。對此的對治方法，如經文所說：『隨所聽聞的佛法去修行』。像這樣成就潤益之心。這十句話是說在殊勝的功德中生起增上欲心的結果。那麼，如何對說法者生起報恩的行為呢？
經文說：『這位菩薩像這樣成就知恩心、知報恩，內心變得柔和，與同修者安樂相處，以正直的心和柔軟的心待人，沒有隱藏過失的行為，沒有諂媚虛偽，沒有我慢之心，善於接受教誨，領會說法者的意圖。』像這樣善心成就，像這樣寂滅心成就，像這樣善寂滅心成就。
論中說：對說法者生起報恩的行為，這知恩心的第二十句顯示了這一點。其中，成就知恩心的人，是隨順修行報恩的行為。報恩的行為有九種：依靠尊敬的師長生起報恩的心，如經文所說『知報恩』。依靠同修道友，生起愛護之心，如經文所說『內心變得柔和』、『與同修者安樂相處』。依靠佛法修行，隨順接受教誨，對於所發生的事情能夠忍耐，如經文所說『正直的心』、『柔軟的心』。依靠接受飲食供養，對於施主，自己的過失不隱瞞，不虛妄宣說自己的功德，如經文所說『沒有隱藏過失的行為』、『沒有諂媚虛偽』。依靠自己殊勝的功德，不生起高傲之心，如經文所說『沒有我慢之心』。依靠正確地接受語言教導，如經文所說『善於接受教誨』。依靠不顛倒地接受教導，如經文所說『領會說法者的意圖』。菩薩像這樣對於尊敬的師長修習報恩的行為。成就像這樣善心成就，是對治修行增長的緣故。像這樣寂滅心成就，是最初的對治，修行增長的力量的緣故。像這樣善寂滅心成就，是前面兩句話所顯示的結果，這是說對說法者生起報恩行為的結果。那麼，如何在方便修行中發起勤奮呢？
【English Translation】 English version: Five, the fault of self-righteousness (thinking one's own views are correct), leading to non-compliance with the respected teachings. The remedy for this is as stated in the sutra: 'A mind that reveres all teachers and willingly accepts their instructions.' Six, the fault of abandoning practice, failing to act according to what is taught. The remedy for this is as stated in the sutra: 'Practicing according to the Dharma one has heard.' Thus, one cultivates a heart that benefits others. These ten phrases describe the result of generating an increasing desire for superior merits. So, how does one cultivate acts of gratitude towards the Dharma teacher?
The sutra says: 'This Bodhisattva, having cultivated a mind of gratitude and knowing how to repay kindness, becomes gentle in heart, dwells in harmony with fellow practitioners, possesses an upright and soft heart, avoids concealing faults, is free from flattery and deceit, is without arrogance, readily accepts teachings, and understands the speaker's intention.' Thus, wholesome mind is accomplished, thus, tranquil mind is accomplished, thus, wholesome tranquil mind is accomplished.
The treatise says: Cultivating acts of gratitude towards the Dharma teacher, this is shown by the twentieth phrase of the grateful mind. Among these, one who accomplishes a grateful mind is one who practices in accordance with acts of gratitude. There are nine ways to cultivate a grateful mind towards the respected teacher, as the sutra says, 'knowing how to repay kindness.' Relying on fellow practitioners, one cultivates a mind of care and protection, as the sutra says, 'becoming gentle in heart,' 'dwelling in harmony with fellow practitioners.' Relying on Dharma practice, one willingly accepts teachings and is patient with occurrences, as the sutra says, 'upright heart,' 'soft heart.' Relying on receiving food offerings, one does not conceal one's faults from the donors, nor does one falsely proclaim one's own virtues, as the sutra says, 'avoiding concealing faults,' 'free from flattery and deceit.' Relying on one's own superior merits, one does not generate arrogance, as the sutra says, 'without arrogance.' Relying on correctly receiving verbal instructions, as the sutra says, 'readily accepts teachings.' Relying on receiving teachings without distortion, as the sutra says, 'understands the speaker's intention.' The Bodhisattva thus cultivates acts of gratitude towards the respected teacher. Accomplishing such wholesome mind is due to the increase of remedial practice. Accomplishing such tranquil mind is due to the power of the initial remedy and the increase of practice. Accomplishing such wholesome tranquil mind is the result shown by the preceding two phrases; this describes the result of cultivating acts of gratitude towards the Dharma teacher. So, how does one generate diligence in expedient practice?
精進？
經曰：是菩薩如是成不休息精進、不雜染精進、不退精進、廣精進、無邊精進、光明精進、無等精進、不壞精進、教化一切眾生精進、善分別是道非道精進。
論曰：彼方便行中發勤精進，成不休息精進，第三十句示現。不休息精進有九種：一、彼精進行平等流注，如經「不雜染精進」故。雜染者，共懈怠共染、若過若不及故。二、自乘不動，如經「不退精進」故。三、廣念，如經「廣精進」故。四、為無量眾生作利益愿攝取故，如經「無邊精進」故。五、常至心順行，如經「光明精進」故。六、修習過余精進，如經「無等精進」故。七、一切魔煩惱行不能破壞，如經「不壞精進」故。八、攝取故，如經「教化一切眾生精進」故。九、能斷疑惑降伏他言，正修習故，如經「善分別是道非道精進」故。是名彼方便行中發勤精進果。云何彼本心界滿足？
經曰：是菩薩深心界轉清凈，深心界不失。信解界轉明利，生善根增長，遠離世間垢濁，斷諸疑心，無有疑網現前具足，成就喜樂。如來現前加，無量深心現前成就。
論曰：彼心界轉清凈，第四十句示現。心界者，依菩提分心初句示現。心界清凈有九種：一、彼道心修行增益，如經「深心界不失」故。二、于勝上證中轉生決定心，如經
【現代漢語翻譯】 現代漢語譯本： 精進？
經文說：『這位菩薩如此成就永不停止的精進、不夾雜染污的精進、不退轉的精進、廣大的精進、無邊的精進、光明的精進、無與倫比的精進、不可摧毀的精進、教化一切眾生的精進、善於分辨是道非道的精進。』
論中說：『他在方便修行中發起勤奮精進，成就永不停止的精進，這是第三十句所顯示的。永不停止的精進有九種：一、他的精進行為平等流動，如經文『不夾雜染污的精進』所說。夾雜染污是指與懈怠和染污相伴隨，或者過度或者不及。二、自身所乘之法不動搖，如經文『不退轉的精進』所說。三、廣大憶念，如經文『廣大的精進』所說。四、爲了無量眾生而發利益之愿並攝取他們，如經文『無邊的精進』所說。五、常常以至誠之心順行，如經文『光明的精進』所說。六、修習勝過其他精進，如經文『無與倫比的精進』所說。七、一切魔和煩惱的行為都不能破壞，如經文『不可摧毀的精進』所說。八、攝取眾生，如經文『教化一切眾生的精進』所說。九、能夠斷除疑惑，降伏其他言論，正確地修習，如經文『善於分辨是道非道的精進』所說。』這被稱為他在方便修行中發起勤奮精進的果報。什麼是他的本心界得到滿足呢？
經文說：『這位菩薩的深心界轉變清凈，深心界不失。信解界轉變明利，善根增長，遠離世間垢濁，斷除各種疑心，沒有疑惑之網顯現，具足成就喜樂。如來（Tathagata）現前加持，無量深心現前成就。』
論中說：『他的心界轉變清凈，這是第四十句所顯示的。心界，是依據菩提分（bodhi-part）心，第一句所顯示的。心界清凈有九種：一、他的道心修行增益，如經文『深心界不失』所說。二、在殊勝的證悟中轉生決定之心，如經文
【English Translation】 English version: Diligence?
The Sutra says: 'This Bodhisattva thus accomplishes unceasing diligence, unmixed diligence, non-retreating diligence, vast diligence, boundless diligence, luminous diligence, incomparable diligence, indestructible diligence, diligence in teaching and transforming all sentient beings, and diligence in skillfully distinguishing between the path and non-path.'
The Treatise says: 'In the practice of skillful means, initiating diligent effort accomplishes unceasing diligence, as shown in the thirtieth phrase. Unceasing diligence has nine aspects: First, their diligent practice flows equally and continuously, as stated in the Sutra, 'unmixed diligence.' 'Mixed' refers to being accompanied by laziness and defilement, or being excessive or deficient. Second, one's own vehicle does not waver, as stated in the Sutra, 'non-retreating diligence.' Third, vast mindfulness, as stated in the Sutra, 'vast diligence.' Fourth, making vows to benefit and gather countless sentient beings, as stated in the Sutra, 'boundless diligence.' Fifth, constantly and sincerely acting in accordance, as stated in the Sutra, 'luminous diligence.' Sixth, cultivating beyond other diligences, as stated in the Sutra, 'incomparable diligence.' Seventh, all demonic and afflictive actions cannot destroy it, as stated in the Sutra, 'indestructible diligence.' Eighth, gathering sentient beings, as stated in the Sutra, 'diligence in teaching and transforming all sentient beings.' Ninth, being able to cut off doubts, subdue other's words, and cultivate correctly, as stated in the Sutra, 'diligence in skillfully distinguishing between the path and non-path.' This is called the fruit of initiating diligent effort in the practice of skillful means. How is their original mind realm fulfilled?'
The Sutra says: 'This Bodhisattva's profound mind realm transforms into purity, the profound mind realm is not lost. The realm of faith and understanding transforms into clarity and sharpness, good roots grow, one is far from worldly defilements, cuts off all doubts, no net of doubts appears, and one is fully accomplished with joy and happiness. The Tathagata (如來) appears and blesses, and countless profound minds are accomplished.'
The Treatise says: 'Their mind realm transforms into purity, as shown in the fortieth phrase. The mind realm is based on the bodhi-part (菩提分) mind, as shown in the first phrase. The purity of the mind realm has nine aspects: First, their practice of the path-mind increases, as stated in the Sutra, 'the profound mind realm is not lost.' Second, in the supreme attainment, a decisive mind arises, as stated in the Sutra,
「信解界轉明利」故。三、彼因對治增長，如經「生善根增長」故。四、滅除諸障，如經「遠離世間垢濁」故。五、除此地秘密疑事，如經「斷諸疑心」故。六、以斷疑故，于余處決定，如經「無有疑網現前具足」故。七、依勝樂行，如經「成就喜樂」故。八、依化眾生力，如經「如來現前加」故。九、依現無量三昧心智障清凈，如經「無量心現前成就」故。是名本心界滿足果。
經曰：是菩薩住菩薩焰地已，多見諸佛，以大神通力、大願力故。見多百佛、多千佛、多百千佛、多百千那由他佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千萬億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心，供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提。于諸佛所生上恭敬專心聽法，聞已受持隨力修行，于諸佛法中出家修道，是菩薩深心決定信解轉復明凈。是菩薩住此菩薩焰地無量百千萬億那由他劫，深心決定信解平等清凈，彼諸善根轉勝明凈。諸佛子！譬如本真金，巧師煉治作莊嚴具，成就不失，余非莊嚴具真金所不能及。諸佛子！菩薩如是住此菩薩焰地中，彼諸善根成就不退，下地善根所不能及。諸佛子！譬如摩尼寶
【現代漢語翻譯】 現代漢語譯本 『信解界轉明利』的緣故。三、彼因對治增長，如經文所說『生善根增長』的緣故。四、滅除各種障礙，如經文所說『遠離世間垢濁』的緣故。五、消除此地的秘密疑惑之事，如經文所說『斷諸疑心』的緣故。六、因為斷除疑惑，所以在其他地方能夠堅定，如經文所說『無有疑網現前具足』的緣故。七、依靠殊勝的喜樂修行，如經文所說『成就喜樂』的緣故。八、依靠化度眾生的力量，如經文所說『如來現前加』的緣故。九、依靠顯現無量三昧（Samadhi）心智，使障礙清凈，如經文所說『無量心現前成就』的緣故。這叫做本心界滿足的果報。
經文說：『這位菩薩安住于菩薩焰地（Bodhisattva Flame Ground）之後，以大神通力、大願力，能夠見到許多佛。見到多百佛、多千佛、多百千佛、多百千那由他（nayuta）佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千萬億那由他（nayuta）佛，以大神通力、大願力的緣故。這位菩薩見到諸佛時，以最上的心、深刻的心，供養、恭敬、尊重、讚歎，將衣服、飲食、臥具、湯藥一切供養之物全部奉獻，以各種菩薩最上妙的樂具供養眾僧，以此善根都愿迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。在諸佛處生起最上的恭敬心，專心聽法，聽聞之後接受並保持，隨自己的能力修行，在諸佛的法中出家修道，這位菩薩深刻的心、堅定的信解，更加明亮清凈。這位菩薩安住於此菩薩焰地（Bodhisattva Flame Ground），經歷無量百千萬億那由他（nayuta）劫，深刻的心、堅定的信解，平等清凈，那些善根更加殊勝明凈。諸佛子！譬如原本的真金，巧匠煉製成為莊嚴器具，成就而不失其價值，其他的非莊嚴器具的真金所不能比及。諸佛子！菩薩如此安住於此菩薩焰地（Bodhisattva Flame Ground）中，那些善根成就而不退轉，下地的善根所不能比及。諸佛子！譬如摩尼寶（mani）。』
【English Translation】 English version Because of 'the realm of faith and understanding turning bright and sharp.' Three, the opposing force of that cause increases, as the sutra says, 'good roots grow.' Four, eliminating all obstacles, as the sutra says, 'being far from the defilements of the world.' Five, eliminating the secret doubts of this ground, as the sutra says, 'cutting off all doubts.' Six, because of cutting off doubts, one is resolute in other places, as the sutra says, 'no nets of doubt are present and complete.' Seven, relying on the practice of supreme joy, as the sutra says, 'achieving joy.' Eight, relying on the power to transform sentient beings, as the sutra says, 'the Tathagata (Tathagata) appears and adds.' Nine, relying on the manifestation of immeasurable Samadhi (Samadhi) mind and wisdom, making the obstacles pure, as the sutra says, 'immeasurable mind is manifested and achieved.' This is called the fruit of the fulfillment of the original mind realm.
The sutra says: 'This Bodhisattva (Bodhisattva), having dwelt in the Bodhisattva Flame Ground (Bodhisattva Flame Ground), sees many Buddhas, by the power of great supernatural abilities and great vows. He sees hundreds of Buddhas, thousands of Buddhas, hundreds of thousands of Buddhas, hundreds of thousands of nayutas (nayuta) of Buddhas, billions of Buddhas, hundreds of billions of Buddhas, thousands of billions of Buddhas, hundreds of thousands of billions of Buddhas, hundreds of thousands of millions of nayutas (nayuta) of Buddhas, by the power of great supernatural abilities and great vows. When this Bodhisattva sees the Buddhas, with the supreme mind and deep mind, he makes offerings, reveres, respects, and praises them, offering all kinds of things such as clothes, food, bedding, medicine, and all kinds of offerings, and offering the Sangha (Sangha) with the supreme and wonderful instruments of joy of all Bodhisattvas (Bodhisattva), and with these good roots, he wishes to dedicate them all to anuttara-samyak-sambodhi (anuttara-samyak-sambodhi). In the presence of the Buddhas, he generates supreme reverence and listens to the Dharma (Dharma) with focused attention. Having heard it, he receives and upholds it, and practices according to his ability. He leaves home and cultivates the path in the Dharma (Dharma) of the Buddhas. This Bodhisattva's deep mind and resolute faith and understanding become even brighter and purer. This Bodhisattva dwells in this Bodhisattva Flame Ground (Bodhisattva Flame Ground) for immeasurable hundreds of thousands of millions of nayutas (nayuta) of kalpas (kalpa), with deep mind, resolute faith and understanding, equality and purity, and those good roots become even more supreme and bright. Children of the Buddhas! It is like genuine gold, skillfully refined by a craftsman to make ornaments, achieving its purpose without loss, which cannot be matched by genuine gold that is not made into ornaments. Children of the Buddhas! The Bodhisattva (Bodhisattva) dwells in this Bodhisattva Flame Ground (Bodhisattva Flame Ground) in this way, and those good roots are achieved without regression, which cannot be matched by the good roots of the lower grounds. Children of the Buddhas! It is like a mani (mani) jewel.'
珠生光，清凈光輪能放光明，成就不壞，余寶光所不能奪，一切風飄雨漬水澆光明不滅。諸佛子！如是菩薩住此菩薩焰地中，下地菩薩所不能及，一切眾魔及諸煩惱皆不能壞。是菩薩四攝法中同事偏勝，十波羅蜜中精進波羅蜜增上，餘波羅蜜非不修習，隨力隨分。諸佛子！是名略說菩薩第四菩薩焰地。若菩薩住此地中，多作須夜摩天王，所作自在，破諸眾生身見等事，方便善巧令諸眾生住正見等事。所作善業佈施愛語利益同事，是諸福德皆不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念具足一切種一切智智。常生是心：我當於一切眾生中，為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。復作是念，發精進行。以精進力故，於一念間得億三昧，能見億佛、能知億佛神力、能動億佛世界、能入億佛世界、能照億佛世界、能化億佛世界眾生、能住壽億劫、能知過去未來世各億劫事、能善入億法門、能變身為億，於一一身能示億菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數。示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億那由他劫不
【現代漢語翻譯】 現代漢語譯本 珠生光，清凈光輪能夠放出光明，成就不可破壞的功德，其他寶物的光芒都無法勝過它，一切風吹雨打水澆都不能使光明熄滅。各位佛子！這樣的菩薩安住在這菩薩焰地（第四地）中，下地的菩薩無法達到這種境界，一切眾魔和各種煩惱都不能夠破壞他。這位菩薩在四攝法（佈施、愛語、利行、同事）中，以同事最為殊勝；在十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，以精進波羅蜜最為增上，其餘的波羅蜜也不是不修習，而是隨自己的能力和因緣來修習。各位佛子！這便是簡略地說明菩薩的第四菩薩焰地。如果菩薩安住在這個地中，大多會成為須夜摩天王（夜摩天之主），所作所為都能夠自在，破除眾生身見等錯誤觀念，以方便善巧的方法引導眾生安住于正見等正確的知見。所作的善業，如佈施、愛語、利益、同事，這些福德都不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念具足一切種一切智智（佛陀的智慧）。常常生起這樣的心念：我應當在一切眾生中，成為首領、成為殊勝者、成為偉大者、成為美妙者、成為最美妙者、成為至上者、成為無上者、成為引導者、成為將帥、成為老師、成為尊者，乃至成為一切智智的依止者。又作這樣的念頭，發起精進修行。因為精進的力量，在一念之間能夠得到億種三昧，能夠見到億佛，能夠知道億佛的神力，能夠震動億佛世界，能夠進入億佛世界，能夠照耀億佛世界，能夠化度億佛世界的眾生，能夠住世億劫，能夠知道過去未來世各億劫的事情，能夠善巧地進入億法門，能夠變化身體為億，在每一個身體中能夠示現億菩薩作為眷屬。如果以願力自在勝上，菩薩的願力超過這個數量。示現種種神通，或者身神通、或者光明神通、或者神通神通、或者眼神通、或者境界神通、或者音聲神通、或者行神通、或者莊嚴神通、或者加持神通、或者信心神通、或者業神通。這些神通，乃至無量百千萬億那由他劫（極大的數字）都無法窮盡。
【English Translation】 English version The pearl generates light; the pure light wheel can emit light, accomplishing imperishable qualities, surpassing the radiance of other treasures. Wind, rain, and water cannot extinguish its light. O sons of the Buddhas! A Bodhisattva abiding in this Bodhisattva Flame Ground (fourth ground) is beyond the reach of Bodhisattvas in lower grounds. All demons and afflictions cannot harm him. In the four means of conversion (giving, kind speech, beneficial action, and identification), identification is pre-eminent for this Bodhisattva. Among the ten Paramitas (perfections: giving, morality, patience, vigor, meditation, wisdom, skillful means, vows, power, and knowledge), the Paramita of vigor is enhanced. The other Paramitas are not neglected but practiced according to one's ability and circumstances. O sons of the Buddhas! This is a brief explanation of the fourth Bodhisattva Flame Ground. If a Bodhisattva abides in this ground, he often becomes the king of the Tusita Heaven (realm of contentment), acting freely, destroying the false views of self held by beings, and skillfully guiding beings to abide in right views. The virtuous deeds he performs, such as giving, kind speech, beneficial action, and identification, are inseparable from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of the Bodhisattvas, mindfulness of the Bodhisattva's conduct, mindfulness of the Paramitas, mindfulness of the ten grounds, mindfulness of indestructible power, mindfulness of fearlessness, mindfulness of the unique Buddha-dharmas, and even inseparable from mindfulness of possessing all aspects of all-knowing wisdom. He constantly generates this thought: 'I shall be the leader, the superior, the great, the wonderful, the most wonderful, the supreme, the unsurpassed, the guide, the general, the teacher, the venerable one among all beings, even the support for all-knowing wisdom.' He further contemplates and generates vigorous effort. Through the power of vigor, in a single moment, he obtains billions of Samadhis (meditative states), can see billions of Buddhas, can know the spiritual power of billions of Buddhas, can shake billions of Buddha-worlds, can enter billions of Buddha-worlds, can illuminate billions of Buddha-worlds, can transform beings in billions of Buddha-worlds, can live for billions of kalpas (eons), can know the events of billions of kalpas in the past and future, can skillfully enter billions of Dharma-gates, can transform his body into billions, and in each body can manifest billions of Bodhisattvas as his retinue. If he is supremely free and victorious through the power of vows, the Bodhisattva's vows exceed this number. He demonstrates various kinds of supernormal powers, whether of body, light, spiritual power, eye, realm, sound, conduct, adornment, blessing, faith, or karma. These supernormal powers, even after countless hundreds of thousands of millions of nayutas (extremely large numbers) of kalpas, cannot be exhausted.
可數知。
論曰：是菩薩深心決定信解平等清凈，彼諸善根轉勝明凈者，如余凈地諸菩薩。真金作莊嚴具譬者，喻阿含現作證智莊嚴，示現得證智故，如經「譬如本真金，巧師煉治作莊嚴具，成就不失」故。摩尼寶生光明喻者，彼證智法明摩尼寶光中放阿含光明，入無量法門義光明智處普照示現。以是義故，此地釋名為焰。如經「諸佛子！譬如摩尼寶珠生光，清凈光輪能放光明成就不壞，余寶光明所不能奪」故。生光者，有光明具足故。清凈光輪者，光明圓滿無垢故。所作自在者，破諸眾生身見等事故。是中作者，所作故。自在者，能力故。余如前說應知。
十地經論焰地捲之六 大正藏第 26 冊 No. 1522 十地經論
十地經論難勝地第五卷之七
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：第五地中分別有三：一、勝慢對治；二、不住道行勝；三、彼果勝。云何勝慢對治？
經曰：爾時金剛藏菩薩言：諸佛子！若菩薩得第四菩薩地善滿諸行已，欲入第五菩薩地，當以十平等深凈心得入第五地。何等為十？一、過去佛法平等深凈心故；二、未來佛法平等深凈心故；三、現在佛法平等深凈心故；四、戒凈平等深凈心故；五、心凈平等深凈心故；六、除
【現代漢語翻譯】 現代漢語譯本： 可以計算得知。
論述說：這是菩薩以深刻的心決定信念，平等清凈地信解，那些善根變得更加殊勝明凈，就像其他清凈地的菩薩一樣。用真金製作的莊嚴器具來比喻，是比喻阿含（Āgama，佛教經典）現在所證得的智慧，用以莊嚴自身，顯示已經證得智慧，就像經文所說：『譬如真正的黃金，經過巧匠的冶煉製作成莊嚴器具，成就而不失其價值』。用摩尼寶珠（Maṇi，如意寶珠）生出光明來比喻，是說那證得的智慧之法，如同摩尼寶珠的光芒中放出阿含的光明，進入無量法門的意義光明智慧之處，普遍照耀顯示。因為這個意義，此地被解釋為焰地。就像經文所說：『諸佛子！譬如摩尼寶珠生出光明，清凈的光輪能夠放出光明，成就而不毀壞，其他寶珠的光明所不能奪取』。生光，是因為具有光明的緣故。清凈光輪，是因為光明圓滿沒有垢染的緣故。所作自在，是因為破除眾生身見等事故。這裡作者，是指所作。自在，是指能力。其餘的如前面所說，應當知道。
《十地經論·焰地》第六卷 《大正藏》第26冊 No. 1522 《十地經論》
《十地經論·難勝地》第五卷之七
天親菩薩（Vasubandhu）造
後魏北印度三藏菩提流支（Bodhiruci）譯
論述說：第五地中分別有三種殊勝：一、勝慢的對治；二、不住于道行的殊勝；三、彼果的殊勝。什麼是勝慢的對治？
經文說：這時金剛藏菩薩（Vajragarbha）說：諸佛子！如果菩薩得到第四菩薩地的善行圓滿，想要進入第五菩薩地，應當以十種平等深凈的心進入第五地。哪十種呢？一、過去佛法平等深凈的心；二、未來佛法平等深凈的心；三、現在佛法平等深凈的心；四、戒律清凈平等深凈的心；五、心清凈平等深凈的心；六、除
【English Translation】 English version: Can be known by calculation.
The treatise says: This is the Bodhisattva's deep-seated determination, believing and understanding with equality and purity, that those roots of goodness become more excellent and clear, like the Bodhisattvas in other pure lands. The analogy of ornaments made of pure gold is used to illustrate the wisdom attained by the Āgama (Buddhist scriptures) in the present, used to adorn oneself, showing that one has attained wisdom, just as the scripture says: 'For example, genuine gold, refined and crafted by a skilled artisan into ornaments, achieves its purpose without losing its value.' The analogy of a Maṇi (wish-fulfilling) jewel emitting light is used to say that the Dharma of attained wisdom is like the light emitted from the Maṇi jewel, entering the place of immeasurable Dharma gates of meaningful light and wisdom, universally illuminating and displaying. Because of this meaning, this ground is explained as the Flame Ground. Just as the scripture says: 'O sons of the Buddha! It is like a Maṇi jewel emitting light, a pure halo of light capable of emitting light, achieving its purpose without being destroyed, and the light of other jewels cannot take away from it.' Emitting light is because it possesses light. A pure halo of light is because the light is complete and without defilement. Acting freely is because it breaks the self-view and other things of sentient beings. Here, the 'actor' refers to what is done. 'Freedom' refers to ability. The rest should be understood as previously stated.
《Ten Stages Sutra Treatise - Flame Ground》Volume 6 《Taisho Tripitaka》Volume 26 No. 1522 《Ten Stages Sutra Treatise》
《Ten Stages Sutra Treatise - Difficult to Conquer Ground》Volume 5 of 7
Composed by Bodhisattva Vasubandhu
Translated by Tripiṭaka Bodhiruci of Northern India during the Later Wei Dynasty
The treatise says: In the fifth ground, there are three distinctions: first, overcoming arrogance; second, excelling in the practice of non-abiding; and third, the excellence of its result. What is the overcoming of arrogance?
The scripture says: At this time, Bodhisattva Vajragarbha said: 'O sons of the Buddha! If a Bodhisattva has attained the perfection of good deeds in the fourth Bodhisattva ground and wishes to enter the fifth Bodhisattva ground, he should enter the fifth ground with ten kinds of equal, profound, and pure minds. What are the ten? First, an equal, profound, and pure mind towards the Buddhadharma of the past; second, an equal, profound, and pure mind towards the Buddhadharma of the future; third, an equal, profound, and pure mind towards the Buddhadharma of the present; fourth, an equal, profound, and pure mind towards the purity of precepts; fifth, an equal, profound, and pure mind towards the purity of mind; sixth, removing'
見疑悔凈平等深凈心故；七、道非道智凈平等深凈心故；八、行斷智凈平等深凈心故；九、思量一切菩提分法上上凈平等深凈心故；十、化度一切眾生凈平等深凈心故。諸佛子！菩薩以是十種平等深凈心得入第五菩薩地。
論曰：勝慢對治者，謂十平等深凈心，同念不退轉心故。前已說解法慢對治，今此地中說身凈分別慢對治。是中平等深凈心者，于平等中心得清凈。此深凈心分別有十種。十種深凈心者，是諸佛法及隨順諸佛法，彼分別應知。何者是諸佛法？謂三世力等，如經「過去佛法平等深凈心故、未來佛法平等深凈心故、現在佛法平等深凈心故」。如是三世佛法力等已說，次說隨順諸佛法。彼諸佛法雲何得成？因戒定智及化眾生故。是中依戒凈，如經「戒凈平等深凈心故」。依定凈，如經「心凈平等深凈心故」。依智凈，如經「除見疑悔凈平等深凈心故、道非道智凈平等深凈心故、行斷智凈平等深凈心故、思量一切菩提分法上上凈平等深凈心故」。是中行斷智者，思量一切菩提分法上上轉勝故，依教化眾生，如經「化度一切眾生凈平等深凈心故」。
經曰：諸佛子！是菩薩住第五菩薩地已，善修行菩提分法故、善深凈心故、轉求上勝行故、隨順如道行故、得大願力故、以慈悲心不捨一切眾生故、修
【現代漢語翻譯】 現代漢語譯本： 七、因見疑悔而生的清凈平等深凈心；八、因分辨道與非道的智慧而生的清凈平等深凈心；九、因思量一切菩提分法（bódhifènfǎ，通往覺悟的各種修行方法）而生的上上清凈平等深凈心；十、因教化度脫一切眾生而生的清凈平等深凈心。諸位佛子！菩薩憑藉這十種平等深凈心得以進入第五菩薩地。
論曰：爲了對治殊勝的傲慢，需要這十種平等深凈心，因為它們與憶念不退轉的心念相同。之前已經說過對治解法傲慢的方法，現在在這個階段討論對治對自身清凈的分別所產生的傲慢。這裡所說的平等深凈心，是指在平等之中獲得清凈的心。這種深凈心可以分為十種。這十種深凈心，是諸佛的法以及隨順諸佛的法，應當瞭解這些分別。什麼是諸佛的法呢？是指三世（過去、現在、未來）的力量等等，如經文所說：『過去佛法平等深凈心故、未來佛法平等深凈心故、現在佛法平等深凈心故』。像這樣，已經說明了三世佛法的力量等等，接下來闡述隨順諸佛的法。那些諸佛的法是如何成就的呢？因為戒、定、智以及教化眾生的緣故。其中，依靠戒律而清凈，如經文所說：『戒凈平等深凈心故』。依靠禪定而清凈，如經文所說：『心凈平等深凈心故』。依靠智慧而清凈，如經文所說：『除見疑悔凈平等深凈心故、道非道智凈平等深凈心故、行斷智凈平等深凈心故、思量一切菩提分法上上凈平等深凈心故』。這裡所說的行斷智，是指思量一切菩提分法，使其不斷向上轉勝。依靠教化眾生，如經文所說：『化度一切眾生凈平等深凈心故』。
經曰：諸位佛子！這位菩薩安住于第五菩薩地之後，因為善於修行菩提分法，因為具有善良的深凈心，因為不斷尋求更殊勝的修行，因為隨順正道而行，因為獲得巨大的願力，因為以慈悲心不捨棄一切眾生，所以修習……
【English Translation】 English version: 7. Because of the pure, equal, and profound mind arising from seeing through doubts and regrets; 8. Because of the pure, equal, and profound mind arising from the wisdom to distinguish the path from the non-path; 9. Because of the supreme pure, equal, and profound mind arising from contemplating all the factors of enlightenment (bódhifènfǎ, various practices leading to enlightenment); 10. Because of the pure, equal, and profound mind arising from transforming and liberating all sentient beings. O Buddhas' children! A Bodhisattva enters the fifth Bodhisattva ground with these ten kinds of equal and profound minds.
Treatise says: To counteract superior arrogance, these ten kinds of equal and profound minds are needed, because they are the same as the mind that remembers non-retrogression. The method of counteracting the arrogance of understanding the Dharma has already been discussed. Now, in this stage, we discuss counteracting the arrogance arising from the distinction of one's own purity. The equal and profound mind mentioned here refers to the mind that attains purity in equality. This profound mind can be divided into ten types. These ten kinds of profound minds are the Dharmas of all Buddhas and those that accord with the Dharmas of all Buddhas. These distinctions should be understood. What are the Dharmas of all Buddhas? They refer to the powers of the three times (past, present, and future), etc., as the sutra says: 'Because of the pure, equal, and profound mind of the past Buddhas' Dharma, because of the pure, equal, and profound mind of the future Buddhas' Dharma, because of the pure, equal, and profound mind of the present Buddhas' Dharma.' In this way, the powers of the Dharmas of the Buddhas of the three times have been explained. Next, we explain the Dharmas that accord with the Buddhas. How are those Dharmas of the Buddhas accomplished? Because of precepts, concentration, wisdom, and transforming sentient beings. Among them, purity is attained by relying on precepts, as the sutra says: 'Because of the pure, equal, and profound mind of precepts.' Purity is attained by relying on meditation, as the sutra says: 'Because of the pure, equal, and profound mind of concentration.' Purity is attained by relying on wisdom, as the sutra says: 'Because of the pure, equal, and profound mind of eliminating views, doubts, and regrets; because of the pure, equal, and profound mind of the wisdom to distinguish the path from the non-path; because of the pure, equal, and profound mind of the wisdom to cut off actions; because of the supreme pure, equal, and profound mind of contemplating all the factors of enlightenment.' The wisdom to cut off actions mentioned here refers to contemplating all the factors of enlightenment, making them continuously improve. Relying on transforming sentient beings, as the sutra says: 'Because of the pure, equal, and profound mind of transforming and liberating all sentient beings.'
Sutra says: O Buddhas' children! This Bodhisattva, having dwelt in the fifth Bodhisattva ground, because of skillfully practicing the factors of enlightenment, because of having a virtuous and profound mind, because of continuously seeking more superior practices, because of acting in accordance with the right path, because of obtaining great vows, because of not abandoning all sentient beings with compassion, therefore cultivates...
習功德智慧行故、不休息諸行故、起方便善巧故、照見上上地故、正受如來加故、得念意去智力故、成就不退轉心故。
論曰：是中善修行菩提分法，乃至隨順如道行者，皆是正修諸行。善修行菩提分法者，第四菩薩地中修菩提分法善清凈深心故，彼深凈心等悕求勝行，如是不住道行勝，破彼慢故。隨順如道行者，彼平等中深凈心不退轉心現成就故，隨彼平等清凈法住，如是菩薩深心安住名為隨順如道行故。是中隨順如道行有八種：一、修習菩提心，如經「得大願力故」。二、不疲惓，如經「以慈悲心不捨一切眾生故」。三、得善根力，如經「修習功德智慧行故」。四、不捨眾行，如經「不休息諸行故」。五、正修行，如經「起方便善巧故」。六、無厭足，如經「照見上上地故」。七、得他勝力，如經「正受如來加故」。八、自身得勝力故、勝念等三慧故，如經「得念意去智力故，成就不退轉心故」。去者，修慧觀，無障礙義故。云何不住道行勝？不住道行勝有二種觀：一、所知法中智清凈勝；二、利益眾生勤方便勝。以是二法故，不住世間不住涅槃。云何所知法中智清凈勝？
經曰：是菩薩如實知，是苦聖諦、是苦集諦、是苦滅諦，如實知是至滅苦道聖諦。是菩薩善知世諦、善知第一義諦、善知相諦、
【現代漢語翻譯】 現代漢語譯本：修習功德和智慧的行持，不間斷地進行各種修行，發起方便和善巧，照見越來越高的境界，正確地領受如來的加持，獲得憶念、意念、決斷和智慧的力量，成就永不退轉的決心。
論曰：這裡所說的善於修行菩提分法，乃至隨順如道的行者，都是在正確地修習各種行持。善於修行菩提分法，是因為第四菩薩地中，修習菩提分法，使深心得到清凈，因為這種深凈的心渴望殊勝的修行，這樣才能不住于道行而更加殊勝，從而破除我慢。隨順如道的行者，是因為在這種平等之中，深凈的心和不退轉的心已經成就，所以能夠隨順這種平等清凈的法而安住，這樣的菩薩深心安住就叫做隨順如道行。隨順如道行有八種：一、修習菩提心，如經文所說『得大願力故』。二、不疲倦，如經文所說『以慈悲心不捨一切眾生故』。三、獲得善根的力量，如經文所說『修習功德智慧行故』。四、不捨棄各種修行，如經文所說『不休息諸行故』。五、正確地修行，如經文所說『起方便善巧故』。六、沒有厭足，如經文所說『照見上上地故』。七、獲得他人的殊勝力量，如經文所說『正受如來加故』。八、自身獲得殊勝的力量，以及殊勝的憶念等三種智慧，如經文所說『得念意去智力故，成就不退轉心故』。『去』，指的是修習智慧的觀照，沒有障礙的意思。什麼是不住道行而更加殊勝呢？不住道行而更加殊勝有兩種觀察：一、在所知法中，智慧清凈更加殊勝；二、利益眾生，勤奮方便更加殊勝。因為這兩種方法，所以不住於世間，也不住于涅槃。什麼是所知法中智慧清凈更加殊勝呢？
經曰：這位菩薩如實地知道，這是苦聖諦（dukkha satya，關於苦難的真理），這是苦集諦（dukkha samudaya satya，關於苦難起因的真理），這是苦滅諦（dukkha nirodha satya，關於苦難止息的真理），如實地知道這是通往苦難止息的道聖諦（dukkha nirodha gamini patipada satya，關於通往苦難止息的道路的真理）。這位菩薩善於瞭解世俗諦（samvriti satya，相對真理），善於瞭解第一義諦（paramartha satya，絕對真理），善於瞭解相諦（lakshana satya，關於現象的真理）
【English Translation】 English version: Cultivating the practice of merit and wisdom, engaging in continuous practice, initiating skillful means and dexterity, illuminating higher and higher realms, rightly receiving the blessings of the Tathagata, obtaining the power of mindfulness, intention, decisiveness, and wisdom, accomplishing the unwavering resolve of non-retrogression.
Treatise: Here, those who skillfully practice the limbs of enlightenment (bodhipaksa-dharma), and even those who accord with the path, are all rightly cultivating various practices. Skillfully practicing the limbs of enlightenment is because, in the fourth Bodhisattva ground, one cultivates the limbs of enlightenment, purifying the profound mind. Because this profound and pure mind desires superior practices, one does not abide in the path but becomes even more superior, thereby breaking down arrogance. Those who accord with the path do so because, in this equality, the profound and pure mind and the unwavering mind have already been accomplished, so they can abide in accordance with this equal and pure Dharma. Such abiding of the Bodhisattva's profound mind is called according with the path. There are eight aspects of according with the path: First, cultivating the Bodhi-mind, as the sutra says, 'because of obtaining great vows.' Second, not being weary, as the sutra says, 'because of not abandoning all sentient beings with compassion.' Third, obtaining the power of wholesome roots, as the sutra says, 'because of cultivating the practice of merit and wisdom.' Fourth, not abandoning various practices, as the sutra says, 'because of not ceasing various practices.' Fifth, rightly practicing, as the sutra says, 'because of initiating skillful means and dexterity.' Sixth, without satiety, as the sutra says, 'because of illuminating higher and higher realms.' Seventh, obtaining the superior power of others, as the sutra says, 'because of rightly receiving the blessings of the Tathagata.' Eighth, obtaining superior power oneself, as well as the three wisdoms of superior mindfulness, etc., as the sutra says, 'because of obtaining the power of mindfulness, intention, decisiveness, and wisdom, accomplishing the unwavering resolve of non-retrogression.' 'Decisiveness' refers to the contemplation of wisdom, meaning without obstruction. What is it to not abide in the path but become even more superior? There are two observations for not abiding in the path but becoming even more superior: First, in the Dharma that is known, the purity of wisdom is more superior; second, benefiting sentient beings, diligent skillful means are more superior. Because of these two methods, one does not abide in the world, nor does one abide in Nirvana. What is the purity of wisdom being more superior in the Dharma that is known?
Sutra: This Bodhisattva truly knows, this is the noble truth of suffering (dukkha satya), this is the noble truth of the arising of suffering (dukkha samudaya satya), this is the noble truth of the cessation of suffering (dukkha nirodha satya), truly knows this is the noble truth of the path leading to the cessation of suffering (dukkha nirodha gamini patipada satya). This Bodhisattva is skilled in knowing the conventional truth (samvriti satya), skilled in knowing the ultimate truth (paramartha satya), skilled in knowing the truth of characteristics (lakshana satya),
善知差別諦、善知說成諦、善知事諦、善知生諦、善知盡無生智諦、善知令入道智諦、善知一切菩薩地次第成就諦，及善知集如來智諦。是菩薩隨眾生意令歡喜故，善知世諦，通達一切法一相故。善知第一義諦，覺法自相同相故。善知相諦，覺法差別故。善知差別諦，覺分別陰界入故。善知說成諦，覺身心苦惱故。善知事諦，覺諸道生相續故。善知生諦，畢竟滅一切熱惱故。善知盡無生智諦，起不二行故。善知令入道智諦，正覺一切法相故。善知一切菩薩地次第成就諦，及善知集如來智諦，以信解力故。知非得一切究竟智知。
論曰：彼所知法中智清凈勝有二種：一、實法分別，如實知四諦，如經「是菩薩如實知苦聖諦乃至如實知至滅苦道聖諦」故。二、化眾生方便差別，十諦差別方便智，如經「是菩薩善知世諦乃至及善知集如來智諦」故。是中實法分別者，有佛無佛苦集二諦果因差別體是妄想染故，滅道二諦果因差別體是凈法故。化眾生方便差別者，所化眾生差別故，方便差別應知。所化眾生有七種，小乘可化有六種：一、為根未熟眾生故，知世諦方便。二、為根熟眾生故，知第一義諦方便。三、為疑惑深法眾生故，知相諦方便。四、為謬解迷惑深法眾生故，知差別諦方便。五、為離正念眾生故，知說成諦方
【現代漢語翻譯】 現代漢語譯本： 善於瞭解差別真諦（Shàn zhī chābié dì，能夠清楚地瞭解各種事物之間的差異和特性），善於了解說成真諦（Shàn zhī shuō chéng dì，能夠清楚地瞭解通過言語表達而成就的真理），善於瞭解事真諦（Shàn zhī shì dì，能夠清楚地瞭解事物的真實情況），善於瞭解生真諦（Shàn zhī shēng dì，能夠清楚地瞭解事物產生的真理），善於瞭解證盡無生智真諦（Shàn zhī zhèng jìn wú shēng zhì dì，能夠清楚地瞭解證悟涅槃，不再輪迴的智慧），善於瞭解令入道智真諦（Shàn zhī lìng rù dào zhì dì，能夠清楚地瞭解引導眾生進入正道的智慧），善於瞭解一切菩薩地次第成就真諦（Shàn zhī yīqiè púsà dì cìdì chéngjiù dì，能夠清楚地瞭解菩薩修行的各個階段和成就），以及善於瞭解集如來智真諦（Shàn zhī jí rúlái zhì dì，能夠清楚地瞭解積累如來智慧的真理）。菩薩爲了隨順眾生的心意，使他們歡喜，所以善於瞭解世俗諦（Shì sú dì，世間的真理），通達一切法都是同一體性。善於瞭解第一義諦（Dì yī yì dì，最高的真理），覺悟到諸法各自的體性和共同的體性。善於瞭解相諦（Xiāng dì，現象的真理），覺悟到諸法的差別。善於瞭解差別諦（Chābié dì，差別的真理），覺悟到分別五陰（wǔyīn，色、受、想、行、識）、十二界（shí'èr jiè，眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）、十八入（shíbā rù，眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法、眼識、耳識、鼻識、舌識、身識、意識）。善於了解說成諦（Shuō chéng dì，言說的真理），覺悟到身心的苦惱。善於瞭解事諦（Shì dì，事物的真理），覺悟到諸道產生的相續。善於瞭解生諦（Shēng dì，產生的真理），畢竟滅除一切熱惱。善於瞭解證盡無生智諦（Zhèng jìn wú shēng zhì dì，證悟涅槃的真理），發起不二的修行。善於瞭解令入道智諦（Lìng rù dào zhì dì，引匯入道的真理），正確覺悟一切法的體相。善於瞭解一切菩薩地次第成就諦（Yīqiè púsà dì cìdì chéngjiù dì，菩薩修行階段的真理），以及善於瞭解集如來智諦（Jí rúlái zhì dì，積累如來智慧的真理），憑藉信心和理解的力量。知道不能通過獲得一切究竟的智慧來了解。
論曰：在菩薩所瞭解的法中，智慧清凈殊勝有兩種：一是實法分別，如實地瞭解四聖諦（sì shèngdì，苦、集、滅、道），正如經文所說：『是菩薩如實地瞭解苦聖諦，乃至如實地瞭解至滅苦之道聖諦』。二是化度眾生的方便差別，十諦差別方便智，正如經文所說：『是菩薩善於瞭解世俗諦，乃至善於瞭解集如來智諦』。其中實法分別，無論有佛沒有佛，苦集二諦的果和因的差別，其體性是虛妄的染污；滅道二諦的果和因的差別，其體性是清凈的法。化度眾生的方便差別，是因為所化度的眾生不同，所以方便也應該有所不同。所化度的眾生有七種，小乘可以化度的有六種：一是，爲了根基尚未成熟的眾生，瞭解世俗諦的方便。二是，爲了根基已經成熟的眾生，瞭解第一義諦的方便。三是，爲了對甚深佛法疑惑很深的眾生，瞭解相諦的方便。四是，爲了對甚深佛法錯誤理解迷惑的眾生，瞭解差別諦的方便。五是，爲了遠離正念的眾生，了解說成諦的方便。
【English Translation】 English version: Being skilled in knowing the Truth of Distinction (Shàn zhī chābié dì, being able to clearly understand the differences and characteristics between various things), being skilled in knowing the Truth of Accomplishment through Speech (Shàn zhī shuō chéng dì, being able to clearly understand the truth achieved through verbal expression), being skilled in knowing the Truth of Events (Shàn zhī shì dì, being able to clearly understand the true state of affairs), being skilled in knowing the Truth of Origination (Shàn zhī shēng dì, being able to clearly understand the truth of the arising of things), being skilled in knowing the Truth of Realizing the Wisdom of Extinction and Non-Arising (Shàn zhī zhèng jìn wú shēng zhì dì, being able to clearly understand the wisdom of realizing Nirvana and no longer being reborn), being skilled in knowing the Truth of Leading into the Wisdom of the Path (Shàn zhī lìng rù dào zhì dì, being able to clearly understand the wisdom of guiding sentient beings onto the right path), being skilled in knowing the Truth of the Gradual Accomplishment of All Bodhisattva Grounds (Shàn zhī yīqiè púsà dì cìdì chéngjiù dì, being able to clearly understand the various stages and accomplishments of Bodhisattva practice), and being skilled in knowing the Truth of Accumulating the Wisdom of the Tathagata (Shàn zhī jí rúlái zhì dì, being able to clearly understand the truth of accumulating the wisdom of the Tathagata). Because the Bodhisattva complies with the minds of sentient beings and makes them happy, they are skilled in knowing the Conventional Truth (Shì sú dì, the truth of the world), understanding that all dharmas are of the same nature. Being skilled in knowing the Ultimate Truth (Dì yī yì dì, the highest truth), awakening to the individual and common nature of all dharmas. Being skilled in knowing the Truth of Characteristics (Xiāng dì, the truth of phenomena), awakening to the differences of all dharmas. Being skilled in knowing the Truth of Distinction (Chābié dì, the truth of distinction), awakening to the distinction of the five skandhas (wǔyīn, form, feeling, perception, volition, consciousness), the twelve sense bases (shí'èr jiè, eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), and the eighteen realms (shíbā rù, eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). Being skilled in knowing the Truth of Accomplishment through Speech (Shuō chéng dì, the truth of speech), awakening to the suffering of body and mind. Being skilled in knowing the Truth of Events (Shì dì, the truth of events), awakening to the continuous arising of all paths. Being skilled in knowing the Truth of Origination (Shēng dì, the truth of origination), ultimately extinguishing all afflictions. Being skilled in knowing the Truth of Realizing the Wisdom of Extinction and Non-Arising (Zhèng jìn wú shēng zhì dì, the truth of realizing Nirvana), initiating non-dual practice. Being skilled in knowing the Truth of Leading into the Wisdom of the Path (Lìng rù dào zhì dì, the truth of leading into the path), correctly awakening to the nature of all dharmas. Being skilled in knowing the Truth of the Gradual Accomplishment of All Bodhisattva Grounds (Yīqiè púsà dì cìdì chéngjiù dì, the truth of the stages of Bodhisattva practice), and being skilled in knowing the Truth of Accumulating the Wisdom of the Tathagata (Jí rúlái zhì dì, the truth of accumulating the wisdom of the Tathagata), relying on the power of faith and understanding. Knowing that it cannot be understood by obtaining all ultimate wisdom.
Treatise: Among the dharmas known by the Bodhisattva, there are two kinds of wisdom that are pure and supreme: first, the distinction of real dharmas, truly knowing the Four Noble Truths (sì shèngdì, suffering, accumulation, cessation, path), as the sutra says: 'This Bodhisattva truly knows the Noble Truth of Suffering, and even truly knows the Noble Truth of the Path to the Cessation of Suffering.' Second, the skillful means of transforming sentient beings, the wisdom of the ten truths with different skillful means, as the sutra says: 'This Bodhisattva is skilled in knowing the Conventional Truth, and even skilled in knowing the Truth of Accumulating the Wisdom of the Tathagata.' Among them, the distinction of real dharmas, whether there is a Buddha or not, the difference between the result and cause of the two truths of suffering and accumulation is that their nature is false and defiled; the difference between the result and cause of the two truths of cessation and path is that their nature is pure dharma. The skillful means of transforming sentient beings is because the sentient beings to be transformed are different, so the skillful means should also be different. There are seven kinds of sentient beings to be transformed, and the Hinayana can transform six kinds: first, for sentient beings whose roots are not yet mature, understanding the skillful means of the Conventional Truth. Second, for sentient beings whose roots are already mature, understanding the skillful means of the Ultimate Truth. Third, for sentient beings who have deep doubts about the profound Dharma, understanding the skillful means of the Truth of Characteristics. Fourth, for sentient beings who have misunderstood and are confused about the profound Dharma, understanding the skillful means of the Truth of Distinction. Fifth, for sentient beings who are far from right mindfulness, understanding the skillful means of the Truth of Accomplishment through Speech.
便。六、為正見眾生義故，知事諦方便、知生諦方便、知盡無生智諦方便、知令入道智諦方便。事諦等四諦，苦諦等所攝。七、為大乘可化眾生故，善知一切菩薩地次第成就諦方便及善知集如來智諦方便。如經「是菩薩隨眾生意令歡喜故，善知世諦乃至非得一切究竟智知」故。是中菩薩地次第者，地地中間如自地次第入應知，一切生處身心受苦惱故。知事諦苦者，所有受者皆是苦事故。起不二行者，一行故。正覺一切相者，五明論處善巧知故、信解力故。知者，映象觀智力，非成就觀智力故。如是所知法中智清凈勝已說，云何利益眾生勤方便勝？以知一切有為法虛妄相故，起憐愍眾生念。
經曰：是菩薩如是善起諸諦智已，如實知一切有為行皆是虛妄誑詐誑惑凡夫。菩薩爾時復于眾生中大悲轉勝而現在前，及生大慈光明。
論曰：是菩薩如是善起諸諦智已，乃至及生大慈光明者，是中妄想常等不相似無故虛，常作我想慢事故、妄世法盡壞故、誑世法牽取愚癡凡夫故、詐常等相無非有似有故、虛事中意正取我想慢事正取故、妄事是患世法利盡故、誑事牽心世法愚癡凡夫牽取故。詐事相現故言誑惑凡夫，此諸句義應知。凡夫者，依止彼正取我慢身。大悲大慈者，憐愍彼眾生。勝利益示現勝彼前地悲故，言大悲
【現代漢語翻譯】 現代漢語譯本 六、爲了具有正見的眾生，瞭解認識事諦（satya，真理）的方便、認識生諦（samudaya-satya，集諦）的方便、認識滅盡無生智諦（nirodha-satya，滅諦）的方便、認識引導進入道智諦（marga-satya，道諦）的方便。事諦等四諦，被苦諦等所包含。 七、爲了大乘根器的眾生，善於瞭解一切菩薩地的次第成就的真諦方便，以及善於瞭解聚集如來智慧的真諦方便。如經文所說：『這位菩薩爲了使眾生隨順心意而歡喜，善於瞭解世俗諦，乃至能夠獲得一切究竟智。』因此，菩薩地的次第，是指在各個地之間，應當按照自身地的次第進入，因為一切眾生在出生之處，身心都承受痛苦煩惱。瞭解事諦的苦，是指所有承受者都是苦的事實。 發起不二之行，是因為只有一個真如實相。正覺一切相，是因為對五明論處（Pancavidya-sthana，五種明處）善巧地瞭解，並且具有信心和理解力。這裡的『知』，是指映象觀智力，而不是成就觀智力。像這樣，所知法中的智慧清凈殊勝已經說過了，那麼如何利益眾生的勤奮方便殊勝呢？因爲了解一切有為法（samskrta-dharma，有為法）的虛妄之相，所以生起憐憫眾生的念頭。 經文說：『這位菩薩如此善於生起諸諦的智慧后，如實地知道一切有為行都是虛妄、欺騙、迷惑凡夫的。菩薩爾時對於眾生的大悲心更加增長而顯現於前，並且生起大慈光明。』 論中說：『這位菩薩如此善於生起諸諦的智慧后，乃至生起大慈光明，』這裡面，妄想、常等不相似，因為沒有實體的緣故是虛妄的；常常產生我執和傲慢的緣故是虛妄的；世間法最終都會壞滅的緣故是欺騙；世間法牽引愚癡凡夫的緣故是欺騙；常等相沒有真實卻好像有，所以是詐現；在虛妄的事物中，心意執著於我執和傲慢，所以是虛妄的；虛妄的事物是禍患，世間利益最終會消失，所以是欺騙；欺騙的事物牽動人心，世間愚癡凡夫被牽引，所以是欺騙。詐現事物之相，所以說是『誑惑凡夫』，這些句子的含義應當瞭解。凡夫，是依止於此而執著於我慢之身。大悲大慈，是憐憫那些眾生。殊勝的利益顯示勝過之前的地，因為悲心的緣故，所以說是大悲。
【English Translation】 English version 6. For the sake of sentient beings with right view, to understand the means of knowing the Truth of Suffering (Duhkha-satya), the means of knowing the Truth of Origin (Samudaya-satya), the means of knowing the Truth of Cessation with no arising wisdom (Nirodha-satya), and the means of knowing the Truth of the Path leading to wisdom (Marga-satya). These Four Noble Truths, such as the Truth of Suffering, are encompassed by the Truth of Suffering, etc. 7. For the sake of sentient beings who can be transformed by the Mahayana, to be skilled in knowing the means of achieving the stages of all Bodhisattva grounds in sequence, and to be skilled in knowing the means of gathering the wisdom of the Tathagata. As the sutra says, 'This Bodhisattva, in order to make sentient beings happy according to their minds, is skilled in knowing the mundane truth, and even attains the knowledge of all ultimate wisdom.' Therefore, the sequence of Bodhisattva grounds refers to entering from ground to ground in accordance with the sequence of one's own ground, because all sentient beings experience suffering and affliction in body and mind at the place of birth. Understanding the suffering of the Truth of Suffering means that all those who experience are suffering events. Initiating the non-dual practice is because there is only one true suchness. Rightly awakening to all aspects is because of skillful understanding of the five sciences (Pancavidya-sthana), and because of faith and understanding. The 'knowing' here refers to the power of mirror-like wisdom, not the power of accomplished wisdom. Having spoken of the purity and excellence of wisdom in the knowable dharmas, how is the diligence and skillful means of benefiting sentient beings superior? Because of understanding the illusory nature of all conditioned phenomena (samskrta-dharma), the thought of compassion for sentient beings arises. The sutra says: 'This Bodhisattva, having thus skillfully aroused the wisdom of the truths, truly knows that all conditioned actions are false, deceptive, and deluding to ordinary beings. At that time, the Bodhisattva's great compassion for sentient beings increases and manifests before him, and great loving-kindness and light arise.' The treatise says: 'This Bodhisattva, having thus skillfully aroused the wisdom of the truths, up to the arising of great loving-kindness and light,' wherein, delusion, permanence, etc., are dissimilar because they are without substance, hence they are false; they are false because they constantly generate self-attachment and pride; they are deceptive because worldly dharmas ultimately decay; they are deceptive because worldly dharmas attract foolish ordinary beings; the appearances of permanence, etc., are not real but seem to be, hence they are deceptive; in false things, the mind clings to self-attachment and pride, hence they are false; false things are afflictions, and worldly benefits ultimately disappear, hence they are deceptive; deceptive things stir the heart, and foolish ordinary beings are attracted, hence they are deceptive. The appearance of deceptive things is why it is said to 'delude ordinary beings,' the meaning of these sentences should be understood. Ordinary beings are those who rely on this and cling to the body of self-conceit. Great compassion and great loving-kindness are compassion for those sentient beings. The superior benefit shows superiority over the previous ground, and because of compassion, it is called great compassion.
不住，道行勝故。救眾生方便智成就故，言大慈光明。
經曰：是菩薩得如是智慧力，不捨一切眾生，常求佛智慧，如實觀一切有為行先際后際，知諸眾生從先際無明有愛故生，流轉世間歸五陰家，不能動發，增長苦陰聚，是中無我、無壽命、無眾生，離我我所，皆如實知。后際亦如是。此無所有虛妄貪著分段盡出有無，皆如實知。
論曰：是菩薩得如是智慧力者，如前說。不捨一切眾生者，大悲大慈光明亦如前說。求佛智慧者，救一切眾生義故。如實觀一切有為行先際后際者，隨彼大悲觀示二種相：一、如實觀苦因緣集故，如經「知諸眾生從先際無明有愛故生，乃至有無皆如實知」故。是中從先際無明有愛故生者，此顯凡夫生，非菩薩生，菩薩以善巧方便生。何故不言余因緣分？無明有愛是有分根本故。彼生者，說有三種眾生：欲求眾生、妄梵行求眾生、有求眾生，乃至依有頂五陰苦聚。是無我事，是中自身無我。及彼無我事，第一義故無。然後無我依命根力住數數受生，眾生身心相續非常非斷故，說有命有眾生；破彼慢取意故，說無命無眾生；遠離能取所取我慢意故，說離我我所前際。以何因隨所有眾生、隨所有苦行？彼正觀已，后際亦如是，隨彼苦因。無明愛事盡者名滅，勝世間滅故。出者名道。
【現代漢語翻譯】 現代漢語譯本 不住，是因為菩薩的道行殊勝的緣故。能夠救度眾生的方便智慧成就的緣故，所以稱為大慈光明。
經文說：『這位菩薩得到這樣的智慧力量，不捨棄一切眾生，常常尋求佛的智慧，如實地觀察一切有為法的先際和后際，知道一切眾生從先際的無明和愛慾而生，在世間流轉，歸於五陰之家，不能動發，增長苦陰的積聚，這其中沒有我、沒有壽命、沒有眾生，遠離我以及我所擁有的，都如實地知道。后際也是這樣。這無所有的虛妄貪著，分段地窮盡有和無，都如實地知道。』
論中說：『這位菩薩得到這樣的智慧力量，如前面所說。不捨棄一切眾生，大悲大慈光明也如前面所說。尋求佛的智慧，是爲了救度一切眾生的緣故。如實地觀察一切有為法的先際和后際，是隨著那大悲心，觀察顯示兩種相：一是如實地觀察苦的因緣聚集的緣故，如經文所說『知道一切眾生從先際的無明和愛慾而生，乃至有和無都如實地知道』的緣故。這其中從先際的無明和愛慾而生，這是顯示凡夫的生，不是菩薩的生，菩薩以善巧方便而生。為什麼不說其餘的因緣分？因為無明和愛慾是有分的根本的緣故。那些生者，說有三種眾生：欲求眾生、妄梵行求眾生、有求眾生，乃至依于有頂的五陰苦聚。這是無我的事情，這其中自身沒有我。以及那無我的事情，第一義諦的緣故沒有。然後無我依靠命根的力量，安住于數數受生，眾生的身心相續，非常也不是斷滅的緣故，所以說有命有眾生；爲了破除那慢心和取意，所以說沒有命沒有眾生；爲了遠離能取和所取的我慢之意，所以說遠離我以及我所擁有的前際。以什麼因緣隨順所有眾生、隨順所有苦行？他們正確地觀察之後，后際也是這樣，隨順那苦的因。無明愛慾的事情窮盡的叫做滅，勝過世間的滅的緣故。出離叫做道。』
【English Translation】 English version He does not abide, because his path of practice is superior. Because the expedient wisdom to save sentient beings is accomplished, it is called great compassion and light.
The Sutra says: 'This Bodhisattva, having obtained such wisdom and power, does not abandon all sentient beings, constantly seeks the wisdom of the Buddha, and truly observes the prior and subsequent limits of all conditioned actions, knowing that all sentient beings are born from ignorance and craving at the prior limit, transmigrate in the world, return to the home of the five skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness), are unable to move, and increase the accumulation of the suffering skandha, in which there is no self, no life, no sentient being, and are separated from self and what belongs to self, all of which are truly known. The subsequent limit is also the same. This non-existent, false attachment, the exhaustion of existence and non-existence in segments, are all truly known.'
The Treatise says: 'This Bodhisattva, having obtained such wisdom and power, is as previously stated. Not abandoning all sentient beings, great compassion and light are also as previously stated. Seeking the wisdom of the Buddha is for the sake of saving all sentient beings. Truly observing the prior and subsequent limits of all conditioned actions is, according to that great compassion, observing and showing two aspects: first, truly observing the accumulation of the causes and conditions of suffering, as the Sutra says, 'Knowing that all sentient beings are born from ignorance and craving at the prior limit, and even existence and non-existence are all truly known.' Among these, being born from ignorance and craving at the prior limit, this shows the birth of ordinary beings, not the birth of Bodhisattvas, Bodhisattvas are born with skillful means. Why not speak of the remaining causal conditions? Because ignorance and craving are the root of the division of existence. Those who are born, it is said that there are three kinds of sentient beings: sentient beings seeking desire, sentient beings seeking false Brahma-conduct, sentient beings seeking existence, even relying on the five skandha aggregates of suffering at the peak of existence (the highest realm in the Formless Realm). This is a matter of no-self, in which there is no self. And that matter of no-self, because of the ultimate truth, there is none. Then, no-self relies on the power of the life-force, dwells in repeated births, the mind and body of sentient beings continue, neither constant nor cut off, therefore it is said that there is life and there are sentient beings; to break that pride and grasping, therefore it is said that there is no life and no sentient beings; to be far away from the intention of grasping and what is grasped, the intention of pride in self, therefore it is said to be far away from self and what belongs to self at the prior limit. By what cause do they follow all sentient beings, follow all ascetic practices? After they have correctly observed, the subsequent limit is also the same, following the cause of that suffering. The exhaustion of the matters of ignorance and craving is called extinction, because it surpasses the extinction of the world. Departure is called the path.'
無亦如實知，有亦如實知，是名一種大悲正觀因緣集念如實苦故。次說第二種大悲正觀深重苦無量世隨逐及種種苦事。
經曰：菩薩爾時作如是念：此諸凡夫甚為可怪，愚癡無智，有無量無邊阿僧祇身，已滅、今滅、當滅。如是盡滅已，不能于身生厭離想，轉更增長機關苦身，常隨世間漂流不能得返，歸五陰舍不能捨離，不畏四大毒蛇，不能拔出我慢見箭，不能滅除貪恚癡火，不能破壞無明黑暗，不能幹竭愛著大河，不求十力大聖導師，常入魔意稠林，于生死海中常為諸惡覺觀所轉。
論曰：大悲正觀深重苦者，無量世隨逐種種苦故。有無量無邊阿僧祇身滅者，無量世隨逐故。云何種種苦觀？生苦故、彼集故、離彼滅道故。如是觀老病死，苦故、彼集故、離彼滅道故。是中此身依因緣有機關苦身者，生苦示現。常隨世間漂流不能得返者，集愛示現。歸五陰舍不能捨離者，離彼滅道示現。不畏四大毒蛇者，謂病苦，彼增損生故。妄梵行求眾生、欲求眾生受欲者，行惡行者。有求眾生者，不能拔出我慢見箭示現。不能滅除貪恚癡火，不能破壞無明黑暗，不能幹竭愛著大河。如是次第彼集示現。趣無畏處，不求十力大聖導師，遠離彼滅示現。常入魔意稠林，隨順怨道，遠離彼道示現。于生死海中常為諸惡覺觀所
【現代漢語翻譯】 現代漢語譯本 無（涅槃）也如實知，有（輪迴）也如實知，這稱為第一種大悲正觀，因為因緣和合而生起正念，如實地認識到苦的實相。接下來講述第二種大悲正觀，即深刻而沉重的苦，它在無量世中跟隨眾生，以及種種的苦難之事。
經文說：菩薩當時這樣思念：這些凡夫真是可悲可嘆，愚癡而沒有智慧，已經滅度、正在滅度、將要滅度的阿僧祇（無數）身軀無量無邊。像這樣完全滅度之後，卻不能對自身產生厭離的想法，反而更加增長這如機器般運作的痛苦之身，常常隨著世間漂流而不能返回，執著於五陰（色、受、想、行、識）之舍而不能捨離，不畏懼四大（地、水、火、風）毒蛇的危害，不能拔出我慢之箭，不能滅除貪嗔癡之火，不能破壞無明的黑暗，不能使愛著的河流乾涸，不尋求具有十力的大聖導師，常常進入魔意的稠密森林，在生死之海中常常被各種惡劣的覺觀所左右。
論中說：大悲正觀的深刻而沉重的苦，是因為在無量世中跟隨眾生的種種苦難。無數無邊的阿僧祇身滅度，是因為在無量世中跟隨的緣故。如何觀察種種苦難？因為有生苦，所以有生苦的集起，以及脫離生苦的滅和道。像這樣觀察老、病、死，因為有老苦、病苦、死苦，所以有老苦、病苦、死苦的集起，以及脫離老苦、病苦、死苦的滅和道。這裡，這個身體依賴因緣而存在，如機器般運作的痛苦之身，是生苦的示現。常常隨著世間漂流而不能返回，是集愛的示現。執著於五陰之舍而不能捨離，是脫離生苦的滅和道的示現。不畏懼四大毒蛇的危害，指的是病苦，因為四大增損而產生病苦。虛妄地修行梵行，爲了求得眾生，想要讓眾生享受慾望，這是行惡行的人。有些人爲了求得眾生，這是不能拔出我慢之箭的示現。不能滅除貪嗔癡之火，不能破壞無明的黑暗，不能使愛著的河流乾涸。這些依次是苦的集起的示現。不去往無畏之處，不尋求具有十力的大聖導師，這是遠離苦的滅的示現。常常進入魔意的稠密森林，隨順怨恨之道，這是遠離苦的道的示現。在生死之海中常常被各種惡劣的覺觀所……
【English Translation】 English version 'Without' (Nirvana) is known as it truly is, 'with' (Samsara) is known as it truly is. This is called the first kind of great compassion's correct contemplation, because of the arising of right mindfulness due to the gathering of conditions, truly knowing the reality of suffering. Next is described the second kind of great compassion's correct contemplation, the deep and heavy suffering that follows beings through countless lifetimes, and all kinds of suffering events.
The Sutra says: The Bodhisattva then thinks thus: These ordinary people are truly strange and pitiable, foolish and without wisdom, having countless and boundless asamkhya (innumerable) bodies that have already perished, are now perishing, and will perish. Having completely perished in this way, they cannot generate a sense of revulsion towards the body, but instead increase this painful body that operates like a machine, constantly drifting with the world and unable to return, clinging to the shelter of the five skandhas (form, feeling, perception, mental formations, consciousness) and unable to relinquish it, not fearing the harm of the four great poisonous snakes (earth, water, fire, wind), unable to pull out the arrow of pride, unable to extinguish the fires of greed, hatred, and delusion, unable to destroy the darkness of ignorance, unable to dry up the great river of attachment, not seeking the great sage teacher with the ten powers, constantly entering the dense forest of demonic intentions, and in the ocean of birth and death, constantly being turned by all kinds of evil perceptions.
The Treatise says: The deep and heavy suffering of great compassion's correct contemplation is because of the various sufferings that follow beings through countless lifetimes. The perishing of countless and boundless asamkhya bodies is because of being followed through countless lifetimes. How to contemplate the various sufferings? Because there is the suffering of birth, therefore there is the arising of the suffering of birth, and the cessation and path of liberation from the suffering of birth. Contemplating old age, sickness, and death in this way, because there is the suffering of old age, sickness, and death, therefore there is the arising of the suffering of old age, sickness, and death, and the cessation and path of liberation from the suffering of old age, sickness, and death. Here, this body exists dependent on conditions, the painful body that operates like a machine, is a manifestation of the suffering of birth. Constantly drifting with the world and unable to return is a manifestation of the accumulation of love. Clinging to the shelter of the five skandhas and unable to relinquish it is a manifestation of the cessation and path of liberation from suffering. Not fearing the harm of the four great poisonous snakes refers to the suffering of sickness, because sickness arises from the increase or decrease of the four elements. Falsely practicing pure conduct, in order to seek sentient beings, wanting sentient beings to enjoy desires, these are people who perform evil deeds. Some people, in order to seek sentient beings, this is a manifestation of being unable to pull out the arrow of pride. Unable to extinguish the fires of greed, hatred, and delusion, unable to destroy the darkness of ignorance, unable to dry up the great river of attachment. These are successively manifestations of the accumulation of suffering. Not going to the place of fearlessness, not seeking the great sage teacher with the ten powers, this is a manifestation of being far from the cessation of suffering. Constantly entering the dense forest of demonic intentions, following the path of resentment, this is a manifestation of being far from the path of suffering. In the ocean of birth and death, constantly being...
轉者，一切三界心心數相虛妄分別應知。次說上大慈光明觀行。
經曰：我見彼諸眾生受如是苦惱，孤獨無救，無有依者、無有舍者、無有洲者、無究竟者、盲無目者，無明翳藏所纏、愚癡所覆。為此眾生髮如是心：唯我一人獨無等侶，修集功德智慧助道，以是功德智慧助道資糧令一切眾生得住畢竟清凈，乃至使得佛十力無障礙智盡。
論曰：彼受如是苦惱者，如前所說。孤獨者，于彼苦中無救拔故。複次孤獨者，于已受苦未受苦中故。言無救無依者，離善知識故。言無有舍者，離聞正法故。言無有洲者，離寂靜思惟故。言無究竟者，離於正見故。言盲無目者，彼障諸舊煩惱及客塵煩惱常起邪念，不聞正法等故。言無明翳藏所纏愚癡所覆，唯我一人獨無等侶者，顯示勇猛勝事。修集功德智慧助道者，顯示修行增長，依彼教化眾生作人天因乃至涅槃因故。畢竟清凈者，勝世間清凈故。得佛十力者，降伏諸魔怨故。無障礙智盡者，勝聲聞辟支佛凈智故。
經曰：菩薩如是善觀起智慧力，所修諸善發願為救一切眾生故、為一切眾生作利益故、為一切眾生得安樂故、愍念一切眾生故、為令一切眾生無苦惱故、為令一切眾生得解脫故、為攝一切眾生故、為一切眾生心清凈故、為調伏一切眾生故，發願為一切眾
【現代漢語翻譯】 現代漢語譯本 轉者，應當知曉，一切三界（欲界、色界、無色界）的心、心所及種種現象，都是虛妄分別所產生的。接下來講述上等的大慈光明觀的修行。
經文說：『我看見那些眾生遭受這樣的苦惱，孤獨無助，沒有救護者、沒有依靠者、沒有捨棄者、沒有歸宿者、沒有究竟的解脫者，他們就像盲人一樣沒有眼睛，被無明的黑暗所遮蔽，被愚癡所覆蓋。』爲了這些眾生，我發下這樣的心願：『唯有我一人，獨自沒有同伴，修集功德和智慧來輔助菩提道，用這些功德和智慧的助道資糧，讓一切眾生都能安住於畢竟清凈的境界，乃至最終獲得佛的十力（如來十種力用）和無障礙的智慧。』
論中說：『他們遭受這樣的苦惱』，就像前面所說的那樣。『孤獨』，是因為在那些痛苦中沒有能夠救拔他們的力量。進一步說，『孤獨』，是指在已經遭受和尚未遭受的痛苦之中。『沒有救護和依靠』，是因為遠離了善知識的緣故。『沒有捨棄者』，是因為遠離了聽聞正法的緣故。『沒有歸宿者』，是因為遠離了寂靜思惟的緣故。『沒有究竟的解脫者』，是因為遠離了正見的緣故。『盲人一樣沒有眼睛』，是因為那些障礙舊有的煩惱和新生的客塵煩惱常常生起邪念，不聽聞正法等等的緣故。『被無明的黑暗所遮蔽，被愚癡所覆蓋，唯有我一人，獨自沒有同伴』，這是爲了顯示勇猛精進的殊勝。『修集功德和智慧來輔助菩提道』，這是爲了顯示修行增長，依靠這些功德和智慧來教化眾生，作為人天之因，乃至涅槃之因的緣故。『畢竟清凈』，是勝過世間的清凈。『獲得佛的十力』，是爲了降伏各種魔怨。『無障礙的智慧』，是勝過聲聞和辟支佛的清凈智慧。
經文說：菩薩這樣善於觀察，生起智慧的力量，所修的各種善行，發願是爲了救度一切眾生，爲了給一切眾生帶來利益，爲了讓一切眾生得到安樂，憐憫一切眾生，爲了讓一切眾生沒有苦惱，爲了讓一切眾生得到解脫，爲了攝受一切眾生，爲了讓一切眾生的心清凈，爲了調伏一切眾生，發願爲了所有眾生。
【English Translation】 English version Translator, it should be known that all minds, mental states, and phenomena in the Three Realms (Desire Realm, Form Realm, Formless Realm) are produced by false discriminations. Next, I will discuss the practice of the supreme Great Compassionate Light Contemplation.
The Sutra says: 'I see those sentient beings suffering such afflictions, lonely and helpless, without protectors, without reliance, without abandonment, without refuge, without ultimate liberation, like the blind without eyes, shrouded by the darkness of ignorance, covered by foolishness.' For these sentient beings, I make this vow: 'Only I, alone without companions, cultivate merits and wisdom to aid the path to enlightenment, and with these merits and wisdom as resources to aid the path, may all sentient beings dwell in ultimate purity, and even attain the Buddha's Ten Powers (Tathagata's Ten Powers) and unobstructed wisdom.'
The Treatise says: 'They suffer such afflictions,' as mentioned before. 'Lonely,' because there is no power to rescue them from those sufferings. Furthermore, 'lonely' refers to being in the midst of sufferings already experienced and not yet experienced. 'Without protectors and reliance,' because they are separated from good teachers. 'Without abandonment,' because they are separated from hearing the correct Dharma. 'Without refuge,' because they are separated from quiet contemplation. 'Without ultimate liberation,' because they are separated from right view. 'Like the blind without eyes,' because those obstacles of old afflictions and newly arising defilements constantly give rise to wrong thoughts, and they do not hear the correct Dharma, etc. 'Shrouded by the darkness of ignorance, covered by foolishness, only I, alone without companions,' this is to show the excellence of courageous diligence. 'Cultivate merits and wisdom to aid the path to enlightenment,' this is to show the growth of practice, relying on these merits and wisdom to teach sentient beings, as the cause of human and heavenly rebirth, and even the cause of Nirvana. 'Ultimate purity' is superior to worldly purity. 'Attain the Buddha's Ten Powers' is to subdue all demonic enemies. 'Unobstructed wisdom' is superior to the pure wisdom of Sravakas and Pratyekabuddhas.
The Sutra says: 'Bodhisattvas, being skilled in observation and generating the power of wisdom, dedicate all the virtuous deeds they cultivate to saving all sentient beings, to benefiting all sentient beings, to bringing happiness to all sentient beings, to having compassion for all sentient beings, to freeing all sentient beings from suffering, to liberating all sentient beings, to embracing all sentient beings, to purifying the minds of all sentient beings, to taming all sentient beings, vowing for the sake of all sentient beings.'
生令入大涅槃故。
論曰：是中善觀起智慧力者，以正觀智調伏眾生故。皆為救度一切眾生者，拔一切苦惱故。救度有九種：一、住不善眾生令住善法，如經「為一切眾生作利益故」。二、住善法眾生令得樂果，如經「為一切眾生得安樂故」。三、住貧乏眾生與一切資生之具，如經「愍念一切眾生故」。四、住病苦及諸外緣所惱眾生皆令除斷，如經「為令一切眾生無苦惱故」。五、世間系閉眾生令得出離，如經「為令一切眾生得解脫故」。有四種相令諸外道信解正法，如經「為攝一切眾生故」。疑惑眾生善決定斷疑，如經「為一切眾生心清凈故」。已住決定眾生勸修三學，如經「為調伏一切眾生故」。已住三學眾生令得涅槃，如經「發願為一切眾生令入大涅槃故」。此九種救苦中，初二句為救未來，余句為救現在亦救未來。是名不住道修行勝。次說不住道修行勝果。有四種相：一、攝功德勝；二、修行勝；三、教化眾生勝；四、起隨順世間智勝。云何攝功德勝？攝聞戒智勝故。
經曰：是菩薩住此第五菩薩難勝地已，名爲念者，不忘諸法故。名為意者，善決定智慧故。名為去者，知經書意次第故。名為有慚愧者，自護護彼故。名為堅心者，不捨持戒行故。名為覺者，善思惟是處非處故。名為隨智者，不隨
【現代漢語翻譯】 現代漢語譯本：使眾生進入大涅槃的境界。
論曰：這裡善於觀察而生起智慧力量的人，以正確的觀察智慧來調伏眾生。都是爲了救度一切眾生，拔除一切苦惱。救度有九種：一、使安住于不善法的眾生安住于善法，如經文所說『為一切眾生作利益故』。二、使安住于善法的眾生獲得快樂的果報，如經文所說『為一切眾生得安樂故』。三、對於貧乏的眾生給予一切生活所需的資具，如經文所說『愍念一切眾生故』。四、使安住于病苦以及各種外在因緣所惱害的眾生都能夠斷除這些苦惱，如經文所說『為令一切眾生無苦惱故』。五、使被世間束縛的眾生能夠出離，如經文所說『為令一切眾生得解脫故』。有四種相貌使外道信解正法，如經文所說『為攝一切眾生故』。對於疑惑的眾生，善於決斷疑慮，如經文所說『為一切眾生心清凈故』。對於已經安住于決定的眾生，勸勉他們修習三學（戒、定、慧），如經文所說『為調伏一切眾生故』。對於已經安住於三學的眾生，使他們能夠證得涅槃，如經文所說『發願為一切眾生令入大涅槃故』。這九種救苦之中，最初兩句是救度未來，其餘的句子是救度現在也救度未來。這就是不住道修行的殊勝之處。接下來講述不住道修行的殊勝果報。有四種相貌：一、攝取功德殊勝；二、修行殊勝；三、教化眾生殊勝；四、生起隨順世間的智慧殊勝。什麼是攝取功德殊勝呢？就是攝取聽聞、持戒、智慧的殊勝。
經曰：這位菩薩安住于這第五菩薩難勝地（難勝地，指菩薩修行的一個階段）之後，被稱為『念者』，因為不忘失諸法。被稱為『意者』，因為有善於決定的智慧。被稱為『去者』，因為知道經書的意義次第。被稱為『有慚愧者』，因為能夠自我守護也守護他人。被稱為『堅心者』，因為不捨棄持戒修行。被稱為『覺者』，因為能夠善於思惟什麼是應該做的，什麼是不應該做的。被稱為『隨智者』，因為不隨
【English Translation】 English version: Causing beings to enter great Nirvana.
Treatise says: Among them, those who are good at observing and generating the power of wisdom, subdue sentient beings with correct observation and wisdom. All are to save all sentient beings, to remove all suffering. There are nine types of salvation: 1. Causing sentient beings who dwell in unwholesome dharmas to dwell in wholesome dharmas, as the sutra says, 'For the benefit of all sentient beings.' 2. Causing sentient beings who dwell in wholesome dharmas to obtain the fruit of happiness, as the sutra says, 'For the happiness of all sentient beings.' 3. Giving all the necessities of life to sentient beings who dwell in poverty, as the sutra says, 'Out of compassion for all sentient beings.' 4. Causing sentient beings who dwell in suffering from illness and various external conditions to eliminate these sufferings, as the sutra says, 'To cause all sentient beings to be without suffering.' 5. Causing sentient beings who are bound by the world to be liberated, as the sutra says, 'To cause all sentient beings to attain liberation.' There are four aspects that cause non-Buddhists to believe in the correct Dharma, as the sutra says, 'To gather all sentient beings.' For sentient beings who are doubtful, skillfully resolving doubts, as the sutra says, 'To purify the minds of all sentient beings.' For sentient beings who have already settled in determination, encouraging them to cultivate the three learnings (sila, samadhi, prajna), as the sutra says, 'To subdue all sentient beings.' For sentient beings who have already settled in the three learnings, causing them to attain Nirvana, as the sutra says, 'Vowing to cause all sentient beings to enter great Nirvana.' Among these nine types of saving from suffering, the first two sentences are to save the future, and the remaining sentences are to save the present and also save the future. This is called the superiority of practicing the path without dwelling. Next, it speaks of the superior result of practicing the path without dwelling. There are four aspects: 1. Superiority in gathering merit; 2. Superiority in practice; 3. Superiority in teaching sentient beings; 4. Superiority in arising wisdom that accords with the world. What is the superiority in gathering merit? It is the superiority in gathering hearing, precepts, and wisdom.
Sutra says: This Bodhisattva, dwelling in this fifth Bodhisattva Difficult-to-Conquer Ground (Nandurjaya bhumi), is called 'Mindful,' because he does not forget the dharmas. He is called 'Intentional,' because he has wisdom that is good at deciding. He is called 'Going,' because he knows the order of the meaning of the scriptures. He is called 'Having Shame,' because he protects himself and protects others. He is called 'Firm-Minded,' because he does not abandon the practice of upholding the precepts. He is called 'Awakened,' because he is good at contemplating what is appropriate and what is inappropriate. He is called 'Following Wisdom,' because he does not follow
他故。名為隨慧者，善分別諸法章句是義非義故。名為得神通者，善修禪定故。名為善方便者，隨世間法行故。
論曰：攝聞勝者，攝聞思修慧勝故。云何慧勝？如經「名爲念者，不忘諸法故。名為意者，善決定智慧故。名為去者，知經書意次第故」。是中念者，聞慧勝故。意者，思慧勝故。去者，修慧勝故。此諸句次第復有異釋：聞持勝故名爲念者，法智甚深勝故名為意者，意甚深智勝故名為去者，此略說成就二種善巧法善巧義善巧故。戒攝勝者有二種：忍辱柔和勝，及戒無缺勝。如經「名為有慚愧者，自護護彼故。名為堅心者，不捨持戒行故」。攝智勝者有五種：一者因緣集智，無因顛倒因邪見對治，如經「名為覺者，善思惟是處非處故」。二者證智，魔事對治，如經「名為隨智者，不隨他故」。三者知妄說智，異說對治，善知是句義非句義雜句義，如經「名為隨慧者，善分別諸法章句是義非義故」。四者神力智，邪歸依行對治，如經「名為得神通者，善修禪定故」。五者化眾生智，方便攝取故，如經「名為善方便者，隨世間法行故」。是名攝功德勝。云何修行勝？
經曰：名為無厭足者，善集功德行助道故。名為不休息精進者，常求智慧行助道故。名為無疲惓者，集大慈悲行助道故。名為常唸佛法
【現代漢語翻譯】 現代漢語譯本：
其他原因。名為『隨慧』（sui hui）的人，能夠很好地區分諸法的章節語句，辨別什麼是正確的意義，什麼是不正確的意義。名為『得神通』（de shentong）的人，能夠很好地修習禪定。名為『善方便』（shan fangbian）的人，能夠隨順世間法而行事。
論曰：『攝聞勝』（she wen sheng）是指在聽聞、思考和修習的智慧上殊勝。什麼是智慧殊勝呢？如經中所說：『名爲念』（ming wei nian）的人，不會忘記諸法。『名為意』（ming wei yi）的人，能夠很好地決斷智慧。『名為去』（ming wei qu）的人，知道經書意義的次第。』這裡，『念』是指聽聞的智慧殊勝。『意』是指思考的智慧殊勝。『去』是指修習的智慧殊勝。這些句子的次第還有不同的解釋：因為聽聞和受持殊勝，所以名為『念』。因為法智非常深奧殊勝，所以名為『意』。因為意的甚深智慧殊勝，所以名為『去』。這裡簡略地說成就了兩種善巧，即法善巧和義善巧。『戒攝勝』（jie she sheng）有兩種：忍辱柔和殊勝，以及持戒沒有缺失殊勝。如經中所說：『名為有慚愧』（ming wei you cankui）的人，能夠自我保護，也能保護他人。『名為堅心』（ming wei jianxin）的人，不會捨棄持戒的行為。
『攝智勝』（she zhi sheng）有五種：第一種是因緣集智，能夠對治沒有原因、顛倒原因和邪見的原因，如經中所說：『名為覺』（ming wei jue）的人，能夠很好地思考什麼是正確的，什麼是不正確的。第二種是證智，能夠對治魔事，如經中所說：『名為隨智』（ming wei suizhi）的人，不會跟隨他人。第三種是知妄說智，能夠對治不同的說法，能夠很好地知道什麼是正確的語句意義，什麼是不正確的語句意義，什麼是混雜的語句意義，如經中所說：『名為隨慧』（ming wei suihui）的人，能夠很好地區分諸法的章節語句，辨別什麼是正確的意義，什麼是不正確的意義。第四種是神力智，能夠對治邪惡的皈依行為，如經中所說：『名為得神通』（ming wei shentong）的人，能夠很好地修習禪定。第五種是化眾生智，能夠方便地攝取眾生，如經中所說：『名為善方便』（ming wei shanfangbian）的人，能夠隨順世間法而行事。』這叫做攝取功德殊勝。什麼是修行殊勝呢？
經曰：名為『無厭足』（ming wei wu yan zu）的人，能夠很好地積聚功德，以幫助修行。名為『不休息精進』（ming wei bu xiuxi jingjin）的人，經常尋求智慧，以幫助修行。名為『無疲惓』（ming wei wu pijuan）的人，積聚廣大的慈悲心，以幫助修行。名為『常唸佛法』
【English Translation】 English version:
Other reasons. One named 'Follower of Wisdom' (Sui Hui), is good at distinguishing the chapters and sentences of all dharmas, and discerning what is right meaning and what is not. One named 'Obtained Supernatural Powers' (De Shentong), is good at cultivating meditation. One named 'Skillful in Means' (Shan Fangbian), acts in accordance with worldly dharmas.
Commentary: 'Superiority in Comprehension' (She Wen Sheng) refers to being superior in the wisdom of hearing, thinking, and cultivating. What is superiority in wisdom? As the sutra says: 'One named 'Mindfulness' (Ming Wei Nian), does not forget all dharmas. One named 'Intent' (Ming Wei Yi), is good at decisively determining wisdom. One named 'Going' (Ming Wei Qu), knows the order of the meaning of scriptures.' Here, 'Mindfulness' refers to the superiority of hearing wisdom. 'Intent' refers to the superiority of thinking wisdom. 'Going' refers to the superiority of cultivating wisdom. The order of these sentences has different interpretations: Because hearing and upholding are superior, it is called 'Mindfulness'. Because the wisdom of Dharma is very profound and superior, it is called 'Intent'. Because the profound wisdom of Intent is superior, it is called 'Going'. Here, it is briefly said that two kinds of skillfulness are achieved, namely skillfulness in Dharma and skillfulness in meaning. 'Superiority in Discipline' (Jie She Sheng) has two aspects: the superiority of patience, gentleness, and the superiority of keeping precepts without deficiency. As the sutra says: 'One named 'Having Shame' (Ming Wei You Cankui), can protect oneself and protect others. One named 'Firm Mind' (Ming Wei Jianxin), does not abandon the practice of upholding precepts.'
'Superiority in Wisdom' (She Zhi Sheng) has five aspects: First, the wisdom of the collection of causes and conditions, which can counteract the causes of no cause, inverted cause, and wrong views, as the sutra says: 'One named 'Awakened' (Ming Wei Jue), is good at contemplating what is right and what is not.' Second, the wisdom of realization, which can counteract demonic affairs, as the sutra says: 'One named 'Follower of Wisdom' (Ming Wei Suizhi), does not follow others.' Third, the wisdom of knowing false speech, which can counteract different views, and is good at knowing what is the correct meaning of sentences, what is the incorrect meaning of sentences, and what is the mixed meaning of sentences, as the sutra says: 'One named 'Follower of Wisdom' (Ming Wei Suihui), is good at distinguishing the chapters and sentences of all dharmas, and discerning what is right meaning and what is not.' Fourth, the wisdom of supernatural power, which can counteract evil refuge practices, as the sutra says: 'One named 'Obtained Supernatural Powers' (De Shentong), is good at cultivating meditation.' Fifth, the wisdom of transforming sentient beings, which can conveniently gather sentient beings, as the sutra says: 'One named 'Skillful in Means' (Shan Fangbian), acts in accordance with worldly dharmas.' This is called the superiority of gathering merits. What is the superiority of practice?
Sutra says: One named 'Never Satisfied' (Ming Wei Wu Yan Zu), is good at accumulating merits to help practice. One named 'Unceasing Diligence' (Ming Wei Bu Xiuxi Jingjin), constantly seeks wisdom to help practice. One named 'Without Weariness' (Ming Wei Wu Pijuan), accumulates great compassion to help practice. One named 'Always Mindful of the Buddha Dharma'
者，求佛十力、四無所畏、十八不共佛法故。名為善念修行者，起莊嚴佛國故。名為具足修行種種善業者，集三十二相八十種好故。名為常行精進者，求莊嚴佛身口意故。名為樂大恭敬法者，親近供養一切菩薩及法師故。名為善起愿自在者，大方便善入世間故。名為日夜遠離余心者，常樂教化一切眾生故。
論曰：是中修行勝有十種：一、增長因行，如經「名為無厭足者，善集功德行助道故」。二、依止因行，如經「名為不休息精進者，常求智慧行助道故」。三、化眾生不疲惓行，如經「名為無疲惓者，集大慈悲行助道故」。四、起佛法行，如經「名為常唸佛法者，求佛十力、四無所畏、十八不共佛法故」。五、起凈佛國土行，如經「名為善念修行者，起莊嚴佛國故」。云何莊嚴？無煩惱染得堅固智慧，眾生住在其中及佛法莊嚴故。六、依佛法身起行，如經「名為具足修行種種善業者，集三十二相八十種好故」。七、依佛所作起行，如經「名為常行精進者，求莊嚴佛身口意故」。八、敬重法行，如經「名為樂大恭敬法者，親近供養一切菩薩及法師故」。九、愿取有行，如經「名為善起愿自在者，大方便善入世間故」。十、離小乘心行，如經「名為日夜遠離余心者，常樂教化一切眾生故」。是名修行勝。云何教化
【現代漢語翻譯】 現代漢語譯本： 這是爲了追求佛的十力（Dasabala，佛所具有的十種力量）、四無所畏（Catur-vaisaradya，佛的四種無所畏懼的自信）和十八不共佛法（Asta-dasa-avenika-dharma，佛獨有的十八種功德）。這被稱為善念修行者，是爲了發起莊嚴佛國（Buddha-ksetra，佛所居住的清凈國土）的緣故。這被稱為具足修行種種善業者，是爲了積聚三十二相（Dvātrimśadvara-laksana，佛的三十二種殊勝的身體特徵）和八十種好（Asity-anuvyanjana，佛的八十種較小的身體特徵）的緣故。這被稱為常行精進者，是爲了追求莊嚴佛的身、口、意的緣故。這被稱為樂大恭敬法者，是爲了親近供養一切菩薩（Bodhisattva，為救度眾生而發願成佛的修行者）及法師（Dharma-bhanaka，宣講佛法的人）的緣故。這被稱為善起愿自在者，是爲了以大方便善巧進入世間的緣故。這被稱為日夜遠離余心者，是爲了常樂於教化一切眾生的緣故。
論曰：這裡所說的殊勝修行有十種：一、增長因行，如經文所說：『名為無厭足者，善集功德行助道故』。二、依止因行，如經文所說：『名為不休息精進者，常求智慧行助道故』。三、化眾生不疲倦行，如經文所說：『名為無疲倦者，集大慈悲行助道故』。四、發起佛法行，如經文所說：『名為常唸佛法者，求佛十力、四無所畏、十八不共佛法故』。五、發起清凈佛國土行，如經文所說：『名為善念修行者，起莊嚴佛國故』。如何莊嚴呢？沒有煩惱染污，獲得堅固智慧，眾生住在其中以及佛法莊嚴的緣故。六、依佛法身發起修行，如經文所說：『名為具足修行種種善業者，集三十二相八十種好故』。七、依佛所作發起修行，如經文所說：『名為常行精進者，求莊嚴佛身口意故』。八、敬重佛法行，如經文所說：『名為樂大恭敬法者，親近供養一切菩薩及法師故』。九、愿取有行，如經文所說：『名為善起愿自在者，大方便善入世間故』。十、遠離小乘心行，如經文所說：『名為日夜遠離余心者，常樂教化一切眾生故』。這被稱為殊勝修行。如何教化？
【English Translation】 English version: This is for seeking the Ten Powers of the Buddha (Dasabala, the ten powers possessed by the Buddha), the Four Fearlessnesses (Catur-vaisaradya, the four kinds of fearless confidence of the Buddha), and the Eighteen Uncommon Dharmas of the Buddha (Asta-dasa-avenika-dharma, the eighteen unique qualities of the Buddha). This is called a practitioner of good thoughts, for the sake of initiating the adornment of a Buddha-land (Buddha-ksetra, the pure land where the Buddha resides). This is called one who fully cultivates various good deeds, for the sake of accumulating the Thirty-two Marks (Dvātrimśadvara-laksana, the thirty-two auspicious physical characteristics of the Buddha) and the Eighty Minor Characteristics (Asity-anuvyanjana, the eighty minor physical characteristics of the Buddha). This is called one who constantly practices diligence, for the sake of seeking the adornment of the Buddha's body, speech, and mind. This is called one who delights in greatly revering the Dharma, for the sake of closely associating with and making offerings to all Bodhisattvas (Bodhisattva, a practitioner who vows to attain Buddhahood to save all beings) and Dharma Masters (Dharma-bhanaka, a person who expounds the Dharma). This is called one who is skilled in freely arising vows, for the sake of skillfully entering the world with great expedient means. This is called one who day and night distances themselves from other thoughts, for the sake of constantly delighting in teaching and transforming all sentient beings.
Treatise says: Among these, there are ten kinds of superior practices: First, increasing causal practice, as the sutra says, 'Called insatiable, because of skillfully accumulating meritorious deeds to aid the path.' Second, relying on causal practice, as the sutra says, 'Called unceasingly diligent, because of constantly seeking wisdom to aid the path.' Third, tirelessly transforming sentient beings, as the sutra says, 'Called tireless, because of accumulating great compassion to aid the path.' Fourth, initiating the practice of the Buddha's Dharma, as the sutra says, 'Called constantly mindful of the Buddha's Dharma, because of seeking the Ten Powers of the Buddha, the Four Fearlessnesses, and the Eighteen Uncommon Dharmas of the Buddha.' Fifth, initiating the practice of purifying the Buddha-land, as the sutra says, 'Called a practitioner of good thoughts, because of initiating the adornment of a Buddha-land.' How is it adorned? Without the defilement of afflictions, obtaining firm wisdom, sentient beings dwelling within it, and because of the adornment of the Buddha's Dharma. Sixth, relying on the Buddha's Dharma-body to initiate practice, as the sutra says, 'Called one who fully cultivates various good deeds, because of accumulating the Thirty-two Marks and the Eighty Minor Characteristics.' Seventh, relying on the Buddha's actions to initiate practice, as the sutra says, 'Called one who constantly practices diligence, because of seeking the adornment of the Buddha's body, speech, and mind.' Eighth, revering the practice of the Dharma, as the sutra says, 'Called one who delights in greatly revering the Dharma, because of closely associating with and making offerings to all Bodhisattvas and Dharma Masters.' Ninth, vowing to take existence, as the sutra says, 'Called one who is skilled in freely arising vows, because of skillfully entering the world with great expedient means.' Tenth, distancing oneself from the mind and practice of the Hinayana, as the sutra says, 'Called one who day and night distances themselves from other thoughts, because of constantly delighting in teaching and transforming all sentient beings.' This is called superior practice. How to teach?
眾生勝？
經曰：是菩薩成就如是行時，以佈施教化眾生，又以愛語、利益、同事教化眾生，又以色身示現教化眾生，又以說法教化眾生，又廣示菩薩行神通事教化眾生，又說諸佛大事教化眾生，又示世間過惡教化眾生，又說諸佛智慧利益教化眾生，又現大神通莊嚴相亦說種種行教化眾生。是菩薩如是教化眾生方便成就，身心常趣佛智而不退失，諸善根行常勤修行轉勝道故。
論曰：是中教化眾生勝者，以四攝法教化，如經「是菩薩成就如是行時，以佈施教化眾生，又以愛語、利益、同事教化眾生」故。為同事隨順眾生應化自眾，如經「又以色身示現教化眾生」故。為疑惑眾生可說法成就，如經「又以說法教化眾生」故。為于菩提無方便眾生，如經「又廣示菩薩行神通事教化眾生」故。為于大乘疲惓眾生，如經「又說諸佛大事教化眾生」故。為樂世間眾生，如經「又示世間過惡教化眾生」故。為不信大乘眾生，如經「又說諸佛智慧利益教化眾生」故。為無智眾生現神通莊嚴，示種種行，以一身示無量身，如是事令生決定信，如經「又現大神通莊嚴相，亦說種種行教化眾生」故。是菩薩如是教化眾生方便成就者，如前說。身心常趣佛智者，為教化眾生求勝力故。而不退失諸善根行者，隨所得功德智慧皆不退
【現代漢語翻譯】 現代漢語譯本 眾生勝？（什麼能使眾生得到解脫？）
經文說：當菩薩成就這樣的修行時，用佈施來教化眾生，又用慈愛的話語、利益眾生的行為、與眾生共同行事來教化眾生，又用示現各種色身來教化眾生，又用說法來教化眾生，又廣泛地展示菩薩所行的神通之事來教化眾生，又宣說諸佛的偉大事業來教化眾生，又揭示世間的過失和罪惡來教化眾生，又宣說諸佛的智慧和利益來教化眾生，又顯現大神通的莊嚴相，也宣說種種修行來教化眾生。這位菩薩像這樣教化眾生，方便善巧成就，身心常常趨向佛的智慧而不退失，各種善根修行常常勤奮修行，轉而走向更殊勝的道路。
論中說：這裡教化眾生殊勝之處，在於用四攝法來教化，如經文所說：『是菩薩成就如是行時，以佈施教化眾生，又以愛語、利益、同事教化眾生』。爲了與眾生同事，隨順眾生，應化自身，如經文所說：『又以色身示現教化眾生』。爲了使疑惑的眾生可以通過聽聞佛法而成就，如經文所說：『又以說法教化眾生』。爲了那些對於菩提沒有方便之道的眾生，如經文所說：『又廣示菩薩行神通事教化眾生』。爲了對於大乘佛法感到疲倦的眾生，如經文所說：『又說諸佛大事教化眾生』。爲了喜歡世間的眾生，如經文所說：『又示世間過惡教化眾生』。爲了不相信大乘佛法的眾生，如經文所說：『又說諸佛智慧利益教化眾生』。爲了沒有智慧的眾生，顯現神通莊嚴，展示種種修行，以一身示現無量身，這樣的事情使他們產生堅定的信心，如經文所說：『又現大神通莊嚴相，亦說種種行教化眾生』。這位菩薩像這樣教化眾生，方便善巧成就，如前面所說。身心常常趨向佛的智慧，是爲了教化眾生而求得殊勝的力量。而不退失各種善根修行，是因為隨著所得到的功德和智慧，都不會退失。
【English Translation】 English version What is superior for sentient beings?
The Sutra says: When a Bodhisattva accomplishes such practices, he teaches sentient beings through generosity (Dāna), and also teaches sentient beings through loving speech (Priyavacana), beneficial actions (Arthakṛtya), and acting in accordance with them (Samānārthatā). He also teaches sentient beings by manifesting various forms (Kāya), teaches sentient beings by expounding the Dharma (Dharma), extensively demonstrates the supernatural feats (Abhijñā) performed by Bodhisattvas to teach sentient beings, proclaims the great deeds of all Buddhas to teach sentient beings, reveals the faults and evils of the world to teach sentient beings, proclaims the wisdom and benefits of all Buddhas to teach sentient beings, and manifests the majestic appearance of great supernatural powers, also proclaiming various practices to teach sentient beings. This Bodhisattva teaches sentient beings in this way, skillfully accomplishing expedient means, his body and mind constantly tending towards the wisdom of the Buddha without regression, and his various roots of goodness are constantly cultivated diligently, turning towards a more superior path.
The Treatise says: The superiority of teaching sentient beings here lies in teaching through the Four Means of Attraction (Saṃgrahavastu), as the Sutra says: 'When a Bodhisattva accomplishes such practices, he teaches sentient beings through generosity, and also teaches sentient beings through loving speech, beneficial actions, and acting in accordance with them.' To work together with sentient beings, complying with them, and transforming oneself accordingly, as the Sutra says: 'He also teaches sentient beings by manifesting various forms.' To enable sentient beings who are doubtful to achieve accomplishment through hearing the Dharma, as the Sutra says: 'He also teaches sentient beings by expounding the Dharma.' For those sentient beings who have no expedient means towards Bodhi (Enlightenment), as the Sutra says: 'Extensively demonstrates the supernatural feats performed by Bodhisattvas to teach sentient beings.' For those sentient beings who are weary of the Mahayana (Great Vehicle), as the Sutra says: 'Proclaims the great deeds of all Buddhas to teach sentient beings.' For sentient beings who enjoy the world, as the Sutra says: 'Reveals the faults and evils of the world to teach sentient beings.' For sentient beings who do not believe in the Mahayana, as the Sutra says: 'Proclaims the wisdom and benefits of all Buddhas to teach sentient beings.' For sentient beings without wisdom, he manifests majestic supernatural powers, demonstrating various practices, manifesting countless bodies from one body, such things cause them to generate firm faith, as the Sutra says: 'Manifests the majestic appearance of great supernatural powers, also proclaiming various practices to teach sentient beings.' This Bodhisattva teaches sentient beings in this way, skillfully accomplishing expedient means, as mentioned before. His body and mind constantly tending towards the wisdom of the Buddha is for the sake of seeking superior power to teach sentient beings. And not regressing from various roots of goodness is because whatever merits and wisdom are obtained, they will not be lost.
失故。常勤修行轉勝道者，彼所修諸行欲令增勝故。是名教化眾生勝。云何起隨順世間智勝染障對治？
經曰：是菩薩為利益眾生故，善知世間所有書論印算數石性等論、治諸病方，所謂治乾枯病、治顛狂病、治鬼著病、治蠱毒病等，損害眾生者皆悉能治，謂咒藥等。作論經書伎樂戲笑歡娛等事，國土城邑、聚落室宅、河泉池流、園觀花果、藥草林樹等，金銀琉璃、摩尼真珠、珊瑚琥珀、車𤦲馬瑙諸寶性等，日月星宿地動夢想吉兇入等遍身諸相，持戒行處、禪定神通、四無量心、四無色定，凡諸不惱眾生事、能利益安樂眾生事，憐愍眾生故出，漸令信入無上佛法故。
論曰：隨順世間智者，染障對治，如經「是菩薩為利益眾生故，善知世間所有一切書論」等。是中書等有四種障對治。四種障者：一、所用事中忘障，取與寄付聞法思義，作不作事、已作未作事、應作不應作事，此對治故書。二、邪見軟智障，以因論、聲論對治此二故論。三、所取物不守護障，此對治故印。四、取與生疑障，此對治故算數。數者，一一為二、二二為四如是等。算者，一縱十橫如是等。石性等論者，貧事障對治故。治諸病方者，四大不調眾生毒相，病障對治故。乾枯顛狂病者，四大不調相故。鬼著病等，是眾生相。蠱毒病者，
{ "translations": [ "現代漢語譯本：", "失故（失去的緣故）。常勤修行轉勝道者（經常勤奮修行，轉入更殊勝的道的人），彼所修諸行欲令增勝故（他們所修的各種行為，是爲了使其更加增進殊勝的緣故）。是名教化眾生勝（這叫做教化眾生的殊勝之處）。云何起隨順世間智勝染障對治（如何生起隨順世間智慧，勝過染污障礙的對治）？", "", "經曰（經書中說）：是菩薩為利益眾生故（這位菩薩爲了利益眾生的緣故），善知世間所有書論印算數石性等論（善於瞭解世間所有關於書寫、論述、印章、算術、石性等等的論述）、治諸病方（治療各種疾病的方法），所謂治乾枯病（治療身體乾枯的疾病）、治顛狂病（治療精神癲狂的疾病）、治鬼著病（治療被鬼附身的疾病）、治蠱毒病等（治療被蠱毒侵害的疾病等等），損害眾生者皆悉能治（對於損害眾生的，都能夠治療），謂咒藥等（比如咒語、藥物等等）。作論經書伎樂戲笑歡娛等事（創作論述、經書、伎樂、戲笑歡娛等等事情），國土城邑（關於國土、城邑）、聚落室宅（村落、住宅）、河泉池流（河流、泉水、池塘、水流）、園觀花果（園林景觀、花卉果實）、藥草林樹等（藥草、樹林等等），金銀琉璃（黃金、白銀、琉璃）、摩尼真珠（摩尼寶珠、珍珠）、珊瑚琥珀（珊瑚、琥珀）、車𤦲馬瑙諸寶性等（硨磲、瑪瑙等各種寶物的屬性等等），日月星宿（日月星辰）、地動夢想吉兇入等遍身諸相（地震、夢境、吉兇徵兆、遍佈全身的各種相），持戒行處（持戒的行為和處所）、禪定神通（禪定和神通）、四無量心（四種無量心）、四無色定（四種無色定），凡諸不惱眾生事（凡是不惱害眾生的事情）、能利益安樂眾生事（能夠利益安樂眾生的事情），憐愍眾生故出（因為憐憫眾生而去做），漸令信入無上佛法故（逐漸使他們相信並進入無上的佛法）。", "", "論曰（論書中說）：隨順世間智者（隨順世間智慧的人），染障對治（對於染污障礙的對治），如經『是菩薩為利益眾生故（就像經書所說，這位菩薩爲了利益眾生的緣故），善知世間所有一切書論』等（善於瞭解世間所有一切關於書寫論述等等）。是中書等有四種障對治（這裡書寫論述等等有四種障礙的對治）。四種障者（四種障礙是）：一、所用事中忘障（所做的事情中忘記的障礙），取與寄付聞法思義（拿取給予、寄託交付、聽聞佛法、思考意義），作不作事（該做不該做的事情）、已作未作事（已經做過沒做過的事情）、應作不應作事（應該做不應該做的事情），此對治故書（爲了對治這些，所以有書寫）。二、邪見軟智障（邪見和軟弱智慧的障礙），以因論（用因明論）、聲論（聲明論）對治此二故論（對治這兩種障礙，所以有論述）。三、所取物不守護障（所拿取的物品不守護的障礙），此對治故印（爲了對治這個，所以有印章）。四、取與生疑障（拿取給予產生懷疑的障礙），此對治故算數（爲了對治這個，所以有算數）。數者（數，指的是），一一為二（一加一等於二）、二二為四如是等（二加二等於四等等）。算者（算，指的是），一縱十橫如是等（一縱十橫等等）。石性等論者（關於石性等等的論述），貧事障對治故（是爲了對治貧困的障礙）。治諸病方者（治療各種疾病的方法），四大不調眾生毒相（四大不調、眾生的中毒之相），病障對治故（是爲了對治疾病的障礙）。乾枯顛狂病者（乾枯病、顛狂病），四大不調相故（是四大不調的現象）。鬼著病等（鬼附身病等等），是眾生相（是眾生的現象）。蠱毒病者（蠱毒病），", "" ], "english_translations": [ "English version:", "Lost cause. Those who constantly and diligently cultivate and turn to the superior path, their various practices are intended to increase and excel. This is called the superiority of teaching sentient beings. How does one arise to subdue defilements and obstacles with wisdom that accords with the world?", "", "The Sutra says: 'This Bodhisattva, for the benefit of sentient beings, is skilled in all worldly writings, treatises, seals, arithmetic, discussions on the nature of stones, and methods of curing various diseases, such as curing dryness, madness, possession by spirits, poisoning, etc. They are able to cure all those who harm sentient beings, such as through mantras and medicines. They create treatises, scriptures, music, plays, laughter, and joyful events. They understand countries, cities, villages, residences, rivers, springs, ponds, gardens, flowers, fruits, medicinal herbs, forests, trees, gold, silver, lapis lazuli (vaiḍūrya), mani pearls (maṇi-ratna), coral, amber, conch shells (śaṅkha), agate (aśmagarbha), and the properties of various treasures. They understand the sun, moon, stars, earthquakes, dreams, auspicious and inauspicious omens, and various bodily signs. They understand the practice of precepts, places of practice, meditative concentration (dhyāna), supernormal powers (ṛddhi), the four immeasurable minds (apramāṇa), the four formless attainments (ārūpya-samāpatti). In all matters that do not harm sentient beings and that can benefit and bring happiness to sentient beings, they act out of compassion for sentient beings, gradually leading them to believe in and enter the unsurpassed Buddha Dharma.'", "", "The Treatise says: 'For those whose wisdom accords with the world, the antidote to defilements and obstacles is as stated in the Sutra: 'This Bodhisattva, for the benefit of sentient beings, is skilled in all worldly writings and treatises, etc.' Among these writings, etc., there are four types of antidotes to obstacles. The four types of obstacles are: first, the obstacle of forgetfulness in matters of use, such as taking and giving, entrusting and entrusting, hearing the Dharma and contemplating its meaning, doing or not doing things, things already done or not yet done, things that should or should not be done. Writing is the antidote to this. Second, the obstacle of wrong views and weak wisdom. Treatises on reasoning (hetu-vidyā) and treatises on sounds (śabda-vidyā) are the antidotes to these two, hence treatises. Third, the obstacle of not protecting what is taken. Seals are the antidote to this. Fourth, the obstacle of doubt arising from taking and giving. Arithmetic is the antidote to this. 'Numbers' means one plus one equals two, two plus two equals four, and so on. 'Calculation' means one vertical and ten horizontal, and so on. Discussions on the nature of stones, etc., are the antidote to the obstacle of poverty. Methods of curing various diseases are the antidote to the obstacle of diseases, such as the imbalance of the four great elements (mahābhūta) and the poisonous appearances of sentient beings. Dryness and madness are signs of imbalance in the four great elements. Possession by spirits, etc., are the appearances of sentient beings. Poisoning is," "" ] }
亦四大不調，亦眾生相病因及死因，此對治謂咒藥等。日月星宿地動夢想吉兇入等遍身諸相者，是中唯有日月等相見故，日等曜等攝故。入者，入八業果故。遍身諸相者，愛不愛果行故。持戒行處等者，是中持戒行處、禪定神通、四無量心、四無色定等，如是次第破戒染、貪慾染、邪歸依染、妄行功德染、妄修解脫染，如是次第說。如經「石性等論乃至咒藥等」故。作論經書伎樂戲笑歡娛等者，憂惱障對治故。國土城邑乃至藥草林樹等者，此不喜樂障對治故。金銀琉璃乃至諸寶性等者，系閉等障，此對治故。日月星宿乃至遍身諸相等者，所得報分過作惡因障，此對治故。持戒行處乃至無色定者，五種染對治。何者五種染？破戒染乃至妄修解脫染故。此起世間智，具四種相：一、異障中無障故，如經「凡諸不惱眾生事」者。二、與無過樂，如經「能利益安樂眾生事」故。三、發起清凈，如經「憐愍眾生故出」。四、所用清凈，如經「漸令信入無上佛法故」。
經曰：諸佛子！是菩薩住此菩薩難勝地已，多見諸佛，以大神通力、大願力故。見多百佛、多千佛、多百千佛、多百千那由他佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千萬億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心供養恭
【現代漢語翻譯】 現代漢語譯本：四大不調，也是眾生生病和死亡的原因，對此的對治方法包括咒語和藥物等。關於日月星宿、地震、夢境吉兇以及遍佈全身的各種表象，其中只有日月等表象是可見的，因為它們被日月等星曜所包含。『入』指的是進入八種業果。『遍身諸相』指的是愛與不愛所產生的果報行為。關於持戒、修行之處等，這裡持戒修行之處、禪定神通、四無量心（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）等，是依次爲了破除破戒的染污、貪慾的染污、邪歸依的染污、虛妄行功德的染污、虛妄修解脫的染污，這些是按順序來說明的。正如經文所說『石性等論乃至咒藥等』。創作論著、經書、伎樂、戲笑、歡娛等，是爲了對治憂愁煩惱的障礙。國土、城邑乃至藥草、林木等，是爲了對治對此不喜樂的障礙。金銀、琉璃乃至各種寶物，是爲了對治被束縛等障礙。日月星宿乃至遍佈全身的各種表象，是爲了對治所得果報中因作惡而產生的障礙。持戒修行之處乃至無色定，是爲了對治五種染污。哪五種染污呢？就是破戒的染污乃至虛妄修解脫的染污。這開啟了世間智慧，具備四種特徵：一、在各種障礙中沒有障礙，正如經文所說『凡是不惱害眾生的事情』。二、給予沒有過失的快樂，正如經文所說『能夠利益安樂眾生的事情』。三、發起清凈，正如經文所說『因為憐憫眾生而出現』。四、所用的方法清凈，正如經文所說『逐漸引導他們信入無上佛法』。
經文說：『諸佛子！這位菩薩安住于這難勝地（Nandivishala bhumi）之後，以大神通力、大願力，能見到許多佛。見到多百佛、多千佛、多百千佛、多百千那由他（nayuta）佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千萬億那由他佛，以大神通力、大願力。這位菩薩見到諸佛時，以最上心、深心供養恭敬。』
【English Translation】 English version: The imbalance of the four great elements is also the cause of illness and death for sentient beings, and the remedies for this include mantras and medicines. Regarding the sun, moon, stars, earthquakes, auspicious or inauspicious dreams, and various signs throughout the body, only the signs of the sun and moon are visible because they are encompassed by the sun, moon, and other celestial bodies. 'Entering' refers to entering the eight karmic results. 'Signs throughout the body' refers to the actions that result from love and aversion. Regarding upholding precepts, places of practice, etc., here, upholding precepts, places of practice, meditative concentration (dhyana), supernormal powers (abhijna), the four immeasurable minds (brahmavihara) (loving-kindness (metta), compassion (karuna), sympathetic joy (mudita), and equanimity (upekkha)), the four formless attainments (arupa-samapatti) (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception) are in order to eliminate the defilement of breaking precepts, the defilement of greed, the defilement of wrong refuge, the defilement of falsely performing meritorious deeds, and the defilement of falsely cultivating liberation; these are explained in sequence. Just as the sutra says, 'Discussions on the nature of stones, etc., up to mantras and medicines, etc.' Creating treatises, sutras, music, plays, laughter, and entertainment, etc., is to counteract the obstacles of sorrow and affliction. Countries, cities, and even medicinal herbs, forests, and trees, etc., are to counteract the obstacle of not delighting in this. Gold, silver, lapis lazuli, and even various precious substances, etc., are to counteract the obstacles of being bound, etc. The sun, moon, stars, and even various signs throughout the body, etc., are to counteract the obstacles arising from evil deeds in the obtained retribution. Upholding precepts, places of practice, and even the formless attainments, are to counteract the five types of defilement. What are the five types of defilement? They are the defilement of breaking precepts up to the defilement of falsely cultivating liberation. This initiates worldly wisdom, possessing four characteristics: first, there is no obstacle among various obstacles, as the sutra says, 'All things that do not harm sentient beings.' Second, it gives faultless happiness, as the sutra says, 'Things that can benefit and bring happiness to sentient beings.' Third, it initiates purity, as the sutra says, 'Appearing out of compassion for sentient beings.' Fourth, the methods used are pure, as the sutra says, 'Gradually leading them to enter into the unsurpassed Buddha Dharma.'
The sutra says: 'Oh, sons of the Buddhas! This Bodhisattva, having dwelt in this Nandivishala bhumi (Difficult to Conquer Ground), sees many Buddhas through the power of great supernormal abilities and great vows. He sees many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of nayuta (nayuta) Buddhas, many billions of Buddhas, many hundreds of billions of Buddhas, many thousands of billions of Buddhas, many hundreds of thousands of billions of Buddhas, many hundreds of millions of billions of nayuta Buddhas, through the power of great supernormal abilities and great vows. When this Bodhisattva sees the Buddhas, he makes offerings and reveres them with the highest mind and a profound mind.'
敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提。于諸佛所生上恭敬專心聽法，聞已受持隨力修行，于佛法中出家，得出家已於諸佛所聽受經法而為法師，說法利益，得轉勝多聞陀羅尼成就法師。是菩薩爾時住此菩薩難勝地中，無量百劫彼諸善根轉勝明凈，無量千劫、無量百千劫、無量百千那由他劫無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千萬億那由他劫，彼諸善根轉勝明靜，是菩薩成就如是教化眾生法。諸佛子！譬如本真金，以車𤦲摩瑩，光色轉勝明凈。諸佛子！菩薩住此菩薩難勝地中，彼諸善根以方便智思量力故轉勝明凈，彼智慧善根成就不退思量轉勝，下地善根所不能及。諸佛子！譬如日月星宿諸天宮殿光輪圓滿成就不壞，風不能動。如是諸佛子！菩薩住此菩薩難勝地中，彼諸善根以方便智思量力故成就不退，一切聲聞辟支佛世間善根所不能及。是菩薩十波羅蜜中禪波羅蜜增上，餘波羅蜜非不修習，隨力隨分。諸佛子！是名略說菩薩第五菩薩難勝地。若菩薩住此地中，多作兜率陀天王，所作自在摧伏一切外道邪見，能令眾生住實諦中。所作善業佈施愛語利益同事，是諸福德皆不離唸佛、念法、念僧、念菩薩、念菩薩行、
【現代漢語翻譯】 現代漢語譯本：敬重、尊重、讚歎諸佛，將衣服、飲食、臥具、湯藥一切供養之物全部奉獻，以各種菩薩所用的上妙樂器供養眾僧，以此善根全部迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。在諸佛處生起極大的恭敬心，專心聽法，聽聞之後接受並保持，隨自己的能力修行，在佛法中出家，出家之後在諸佛處聽受經法而成為法師，說法利益眾生，得到更加殊勝的多聞陀羅尼（Dharani，總持）成就，成為法師。這位菩薩爾時安住於此菩薩難勝地中，無量百劫的時間裡，他的各種善根變得更加殊勝明凈，無量千劫、無量百千劫、無量百千那由他（Nayuta，數量單位）劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千萬億那由他劫，他的各種善根變得更加殊勝明凈，這位菩薩成就瞭如此教化眾生的方法。諸佛子！譬如原本純真的黃金，用工具反覆摩擦磨礪，光澤顏色會變得更加殊勝明凈。諸佛子！菩薩安住於此菩薩難勝地中，他的各種善根因為方便智慧的思量之力而變得更加殊勝明凈，他的智慧善根成就而不退轉，思量變得更加殊勝，下地位的善根所不能及。諸佛子！譬如日月星宿以及諸天宮殿的光輪圓滿成就而不壞，風也不能動搖。如是，諸佛子！菩薩安住於此菩薩難勝地中，他的各種善根因為方便智慧的思量之力而成就而不退轉，一切聲聞（Sravaka，阿羅漢）、辟支佛（Pratyekabuddha，緣覺）以及世間的善根所不能及。這位菩薩在十波羅蜜（Paramita，十度）中禪波羅蜜（Dhyana-paramita，禪定度）最為增上，其餘波羅蜜並非不修習，而是隨自己的能力和程度修習。諸佛子！這便是簡略地說明菩薩第五菩薩難勝地。如果菩薩安住於此地中，多會成為兜率陀（Tusita，喜足天）天王，所作所為自在，能夠摧伏一切外道邪見，能夠令眾生安住于真實諦理之中。所作的善業包括佈施、愛語、利益、同事，這些福德都不離唸佛、念法、念僧、念菩薩、念菩薩行。
【English Translation】 English version: With utmost respect, reverence, and praise, he offers all kinds of supplies, including clothing, food, bedding, medicine, and all other necessities. He offers the most exquisite musical instruments used by Bodhisattvas to the Sangha (community of monks). With this merit, he dedicates it all towards Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). He generates supreme reverence towards all Buddhas, listens to the Dharma (teachings) with focused attention, receives and upholds it after hearing, and cultivates it according to his ability. He ordains in the Buddha-dharma (Buddha's teachings), and after ordaining, he listens to the sutras (discourses) at the Buddhas' places and becomes a Dharma master, benefiting beings by expounding the Dharma. He attains the accomplishment of a Dharma master with ever-increasing learning and Dharani (mantra, mnemonic device). At that time, this Bodhisattva dwells in this 'Difficult to Conquer' Bodhisattva Ground. For immeasurable hundreds of kalpas (eons), his various virtuous roots become increasingly superior and pure. For immeasurable thousands of kalpas, immeasurable hundreds of thousands of kalpas, immeasurable hundreds of thousands of Nayutas (a large number) of kalpas, immeasurable billions of kalpas, immeasurable hundreds of billions of kalpas, immeasurable thousands of billions of kalpas, immeasurable hundreds of thousands of billions of kalpas, immeasurable hundreds of thousands of millions of Nayutas of kalpas, his various virtuous roots become increasingly superior and pure. This Bodhisattva accomplishes such methods of teaching and transforming beings. Noble sons of Buddha! It is like genuine gold, which, when repeatedly polished with tools, becomes increasingly superior and pure in its luster and color. Noble sons of Buddha! When a Bodhisattva dwells in this 'Difficult to Conquer' Bodhisattva Ground, his various virtuous roots become increasingly superior and pure due to the power of expedient wisdom and contemplation. His wisdom and virtuous roots become accomplished and irreversible, and his contemplation becomes increasingly superior, beyond the reach of the virtuous roots of lower grounds. Noble sons of Buddha! It is like the sun, moon, stars, and the palaces of the devas (gods), whose light wheels are perfectly accomplished and indestructible, and cannot be moved by the wind. Likewise, noble sons of Buddha! When a Bodhisattva dwells in this 'Difficult to Conquer' Bodhisattva Ground, his various virtuous roots become accomplished and irreversible due to the power of expedient wisdom and contemplation, beyond the reach of all Sravakas (hearers), Pratyekabuddhas (solitary realizers), and worldly virtuous roots. Among the ten Paramitas (perfections), this Bodhisattva excels in Dhyana-paramita (perfection of meditation), but he does not neglect the other Paramitas, cultivating them according to his ability and capacity. Noble sons of Buddha! This is a brief explanation of the fifth 'Difficult to Conquer' Bodhisattva Ground. If a Bodhisattva dwells in this ground, he will often become the king of the Tusita (contented) Heaven, acting freely and subduing all heretical views of external paths, enabling beings to abide in the true reality. The virtuous deeds he performs include giving, loving speech, benefiting others, and acting in concert with them. All these merits are inseparable from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of the Bodhisattvas, and mindfulness of the Bodhisattva's conduct.
念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念一切種一切智智。常生是心：我當於一切眾生中，為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智依止者。復從是念發精進行，以精進力故，於一念間得千億三昧，見千億佛、知千億佛神力、能動千億佛世界、能入千億佛世界、能照千億佛世界、能化千億佛世界眾生、能住壽千億劫、能知過去未來世各千億劫事、能善入千億法門、能變身為千億，於一一身能示千億菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數。示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億那由他劫不可數知。
論曰：得轉勝多聞陀羅尼成就法師者，非得義陀羅尼，以平等清凈心甚難得故。又樂出世間智現世間智最難故，得聞持陀羅尼。此地智光明真如事示現，如經「諸佛子！譬如本真金乃至下地善根所不能及」故。日月光輪者，依阿含增長智慧光明，勝於前地智故，如經「諸佛子！譬如日月星宿乃至世間善根所不能及」故。
十地經論難勝地第五卷之七 大正藏第 26 冊 No. 1522 十地經論
十地經論現前地第六卷之八
【現代漢語翻譯】 現代漢語譯本 憶念波羅蜜（pāramitā，到彼岸），憶念十地（daśa-bhūmi，菩薩修行的十個階段），憶念不壞力（avaivartika-bala，不可退轉的力量），憶念無畏（vaiśāradya，無所畏懼），憶念不共佛法（āvenika-dharma，佛獨有的功德），乃至唸唸不離一切種一切智智（sarvākāra-jñatā-jñāna，對一切事物、一切方式的智慧）。 常生起這樣的心念：『我應當在一切眾生中，成為首領、成為殊勝者、成為偉大者、成為美妙者、成為最美妙者、成為至上者、成為無上者、成為引導者、成為將帥、成為導師、成為至尊，乃至成為一切智慧的依靠者。』 又從這樣的念頭出發，發起精進行（vīrya，努力修行），因為精進的力量，在一念之間就能獲得千億三昧（samādhi，禪定），見到千億佛，知道千億佛的神力，能夠震動千億佛世界，能夠進入千億佛世界，能夠照亮千億佛世界，能夠化度千億佛世界的眾生，能夠住世千億劫，能夠知道過去未來世各千億劫的事情，能夠善巧進入千億法門，能夠變化自身為千億，在每一個自身上能夠示現千億菩薩作為眷屬。如果憑藉願力自在勝妙，菩薩的願力超過這個數量。 示現種種神通，或者身神通、或者光明神通、或者神通神通、或者眼神通、或者境界神通、或者音聲神通、或者行神通、或者莊嚴神通、或者加持神通、或者信心神通、或者業神通。這些神通，乃至經過無量百千萬億那由他劫（nayuta-kalpa，極長的時間單位）也無法數清。 論曰：得到轉勝多聞陀羅尼（dhāraṇī，總持）成就的法師，並非得到義陀羅尼，因為以平等清凈心很難得到。又因為樂於出世間智慧和現世間智慧最難，所以得到聞持陀羅尼。此地（bhūmi，菩薩修行的階段）的智慧光明是真如（tathatā，事物的真實本性）的示現，如經文所說：『諸佛子！譬如本真金乃至下地善根所不能及』。 日月光輪，是依靠阿含（āgama，佛教經典）增長的智慧光明，勝過前一地的智慧，如經文所說：『諸佛子！譬如日月星宿乃至世間善根所不能及』。
【English Translation】 English version Recollecting pāramitā (perfection), recollecting daśa-bhūmi (the ten stages of a Bodhisattva's path), recollecting avaivartika-bala (non-retrogression power), recollecting vaiśāradya (fearlessness), recollecting āvenika-dharma (unique Buddha-dharmas), and even not departing from the recollection of sarvākāra-jñatā-jñāna (knowledge of all aspects of all things). Constantly generating this thought: 'I shall be among all sentient beings, the leader, the superior, the great, the wonderful, the most wonderful, the supreme, the unsurpassed, the guide, the general, the teacher, the venerable, and even the reliance for all wisdom.' Furthermore, from this thought, generating diligent effort (vīrya), because of the power of diligent effort, in a single moment, one can attain a thousand trillion samādhi (meditative absorptions), see a thousand trillion Buddhas, know the divine power of a thousand trillion Buddhas, be able to shake a thousand trillion Buddha-worlds, be able to enter a thousand trillion Buddha-worlds, be able to illuminate a thousand trillion Buddha-worlds, be able to transform beings in a thousand trillion Buddha-worlds, be able to dwell for a thousand trillion kalpas (eons), be able to know the past and future each for a thousand trillion kalpas, be able to skillfully enter a thousand trillion Dharma-gates, be able to transform the body into a thousand trillion, and in each body be able to manifest a thousand trillion Bodhisattvas as retinue. If relying on the power of vows to be free and supreme, the Bodhisattva's power of vows exceeds this number. Manifesting various kinds of supernormal powers, whether body-supernormal powers, or light-supernormal powers, or supernormal powers of magical abilities, or eye-supernormal powers, or realm-supernormal powers, or sound-supernormal powers, or conduct-supernormal powers, or adornment-supernormal powers, or blessing-supernormal powers, or faith-supernormal powers, or karma-supernormal powers. These supernormal powers, even after countless hundreds of thousands of trillions of nayuta-kalpas (extremely long periods of time), cannot be counted and known. Commentary: A Dharma master who attains the accomplishment of turning and surpassing the dhāraṇī (retentive power) of great learning does not attain the dhāraṇī of meaning, because it is very difficult to attain with an equal and pure mind. Moreover, because it is most difficult to delight in transcendent wisdom and manifest worldly wisdom, one attains the dhāraṇī of hearing and retaining. The wisdom-light of this bhūmi (stage) is a manifestation of tathatā (suchness), as the sutra says: 'O Buddhas' sons! It is like genuine gold that even the roots of goodness of the lower stages cannot reach.' The wheel of the sun and moon's light is the wisdom-light that increases by relying on the āgama (Buddhist scriptures), surpassing the wisdom of the previous stage, as the sutra says: 'O Buddhas' sons! It is like the sun, moon, and stars that even worldly roots of goodness cannot reach.'
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：如五地中三分差別，勝慢對治、不住道行勝及彼果勝。第六地亦如是應知，轉勝故。云何勝？第四地中已說眾生我慢解法慢對治，第五地中已說身凈分別慢對治，今第六地中說取染凈法分別慢對治，以十平等法故。
經曰：爾時金剛藏菩薩言：諸佛子！若菩薩已善具足第五地道，欲入第六菩薩地，當以十平等法得入第六地。何等為十？一者一切法無相平等故；二者一切法無想平等故；三者一切法無生平等故；四、一切法無成平等故；五、一切法寂靜平等故；六、一切法本凈平等故；七、一切法無戲論平等故；八、一切法無取捨平等故；九、一切法如幻夢影響水中月鏡中像焰化平等故；十、一切法有無不二平等故。是菩薩如是觀一切法相，除垢故、隨順故、無分別故，得入第六菩薩現前地，得明利順忍，未得無生法忍。
論曰：取染凈法分別慢對治者，謂十平等法。是中一切法無相乃至一切有無不二平等者，是十二入一切法自性無相平等故。複次相分別對治有九種：一、十二入自相想，如經「一切法無想平等故」。二、念展轉行相，如經「一切法無生平等故。三、生展轉行相。如經一切法無成平等故」。四、染相，如經「一切法寂靜平等故」
【現代漢語翻譯】 現代漢語譯本 天親菩薩造 後魏北印度三藏菩提流支譯 論曰：如五地中三分差別，勝慢對治、不住道行勝及彼果勝。第六地亦如是應知，轉勝故。云何勝？第四地中已說眾生我慢解法慢對治，第五地中已說身凈分別慢對治，今第六地中說取染凈法分別慢對治，以十平等法故。 經曰：爾時金剛藏菩薩（Vajragarbha Bodhisattva）言：諸佛子！若菩薩已善具足第五地道，欲入第六菩薩地，當以十平等法得入第六地。何等為十？一者一切法無相平等故；二者一切法無想平等故；三者一切法無生平等故；四、一切法無成平等故；五、一切法寂靜平等故；六、一切法本凈平等故；七、一切法無戲論平等故；八、一切法無取捨平等故；九、一切法如幻夢影響水中月鏡中像焰化平等故；十、一切法有無不二平等故。是菩薩如是觀一切法相，除垢故、隨順故、無分別故，得入第六菩薩現前地，得明利順忍，未得無生法忍。 論曰：取染凈法分別慢對治者，謂十平等法。是中一切法無相乃至一切有無不二平等者，是十二入一切法自性無相平等故。複次相分別對治有九種：一、十二入自相想，如經『一切法無想平等故』。二、念展轉行相，如經『一切法無生平等故。三、生展轉行相。如經一切法無成平等故』。四、染相，如經『一切法寂靜平等故』
【English Translation】 English version Composed by Bodhisattva Vasubandhu (Tianqin Pusa) Translated by Bodhiruci, Tripitaka Master from North India of the Later Wei Dynasty Treatise: As in the five grounds, there are three kinds of distinctions: overcoming arrogance, the superiority of non-abiding practice on the path, and the superiority of its result. The sixth ground should also be understood in the same way, because it is even more superior. How is it superior? In the fourth ground, the overcoming of the arrogance of beings and the arrogance of understanding the Dharma has already been explained. In the fifth ground, the overcoming of the arrogance of distinguishing the purity of the body has already been explained. Now, in the sixth ground, the overcoming of the arrogance of distinguishing defiled and pure dharmas is explained, through the ten equalities. Sutra: Then Vajragarbha Bodhisattva (Jin'gangzang Pusa) said: 'Oh, Buddhas' sons! If a Bodhisattva has well and fully accomplished the path of the fifth ground and wishes to enter the sixth Bodhisattva ground, he should enter the sixth ground by means of the ten equalities. What are the ten? First, all dharmas are equal in being without characteristics; second, all dharmas are equal in being without thought; third, all dharmas are equal in being without arising; fourth, all dharmas are equal in being without ceasing; fifth, all dharmas are equal in being tranquil; sixth, all dharmas are equal in being originally pure; seventh, all dharmas are equal in being without elaboration; eighth, all dharmas are equal in being without taking or rejecting; ninth, all dharmas are equal in being like illusions, dreams, echoes, the moon in water, images in a mirror, flames, and transformations; tenth, all dharmas are equal in the non-duality of existence and non-existence. If a Bodhisattva contemplates all dharmas in this way, he enters the sixth Bodhisattva Manifest Ground by eliminating defilements, conforming to reality, and being without discrimination, and attains clear and compliant forbearance, but has not yet attained the forbearance of the non-arising of dharmas.' Treatise: Overcoming the arrogance of distinguishing defiled and pure dharmas means the ten equalities. Among these, 'all dharmas are without characteristics' up to 'all dharmas are equal in the non-duality of existence and non-existence' means that the twelve entrances are equal in the self-nature of all dharmas being without characteristics. Furthermore, there are nine kinds of overcoming characteristic discriminations: first, the thought of the self-characteristics of the twelve entrances, as in the sutra, 'all dharmas are equal in being without thought.' Second, the aspect of thoughts revolving and progressing, as in the sutra, 'all dharmas are equal in being without arising.' Third, the aspect of arising revolving and progressing, as in the sutra, 'all dharmas are equal in being without ceasing.' Fourth, the aspect of defilement, as in the sutra, 'all dharmas are equal in being tranquil.'
。五、凈相，如經「一切法本凈平等故」。六、分別相，如經「一切法無戲論平等故」。七、出沒相，如經「一切法無取捨平等故」。八、我非有相，如經「一切法如幻夢影響、水中月、鏡中像、焰化平等故」。九、成壞相，如經「一切法有無不二平等故」。除垢者，遠離障垢故。隨順者，隨順平等真如法故。無分別者，不生分別相故。明利者，微細慢對治故，前二地中粗中慢對治故。得軟中忍順者，隨順無生法忍故。未得無生法忍者，此忍順無生法忍，非即無生忍故。是名取染凈法分別慢對治。云何不住道行勝？
經曰：是菩薩如是觀一切法相隨順得至，復以勝大悲為首故、大悲增上故、令大悲滿足故、觀世間生滅故。
論曰：是菩薩如是觀一切法相隨順得至者，得至不住道行勝故。不住道行勝者，不捨眾生過去現在未來大悲攝勝故、一切所知法中智凈故、一切種微細因緣集觀故、不住世間涅槃故。如經「復以大悲為首乃至觀世間生滅故」。
經曰：是菩薩觀世間生滅已，作是念：世間所有受身生處差別，皆以貪著我故，若離著我則無世間生處。菩薩復作是念：此諸凡夫愚癡所盲貪著於我，無智闇障常求有無，恒隨邪念妄行邪道，集起妄行，罪行、福行、不動行，以是行故起心種子，有漏有取想
【現代漢語翻譯】 現代漢語譯本 五、凈相（清凈的相），如經所說：『一切法的本質都是清凈平等的。』 六、分別相（分別的相），如經所說：『一切法沒有虛妄戲論，是平等的。』 七、出沒相（出現和消失的相），如經所說：『一切法沒有取捨，是平等的。』 八、我非有相（沒有我的相），如經所說：『一切法如幻象、夢境、回聲、水中的月亮、鏡中的影像、火焰變化，是平等的。』 九、成壞相（成就和壞滅的相），如經所說：『一切法有和無不是對立的，是平等的。』 除垢者（去除污垢的人），遠離了障礙和污垢的緣故。 隨順者（隨順的人），隨順平等真如之法的緣故。 無分別者（沒有分別的人），不產生分別之相的緣故。 明利者（明晰銳利的人），對治微細的慢心的緣故，對治前二地中粗重的慢心的緣故。 得軟中忍順者（獲得柔軟中品忍辱順從的人），隨順無生法忍的緣故。 未得無生法忍者（未獲得無生法忍的人），此忍順從無生法忍，但並非就是無生忍的緣故。 這叫做取染凈法分別慢的對治。什麼是安住于不住之道而行的殊勝呢？ 經文說：『這位菩薩這樣觀察一切法的相，隨順而得至，又以殊勝的大悲為首要，因為大悲的增上，爲了使大悲圓滿，觀察世間的生滅。』 論中說：『這位菩薩這樣觀察一切法的相，隨順而得至，是因為得至安住于不住之道而行的殊勝的緣故。』 安住于不住之道而行的殊勝，是因為不捨棄對眾生過去、現在、未來以大悲心攝取的殊勝的緣故，在一切所知之法中智慧清凈的緣故，在一切種類微細的因緣中集合觀察的緣故，不住於世間和涅槃的緣故。如經文所說：『又以大悲為首要乃至觀察世間的生滅的緣故。』 經文說：『這位菩薩觀察世間的生滅之後，這樣想：世間所有承受身體、出生之處的差別，都是因為貪著於我的緣故，如果離開對我的執著，就沒有世間的出生之處。菩薩又這樣想：這些凡夫被愚癡所矇蔽，貪著於我，沒有智慧，被黑暗所障蔽，常常尋求有和無，恒常隨著邪念，妄行邪道，積聚發起虛妄的行為，罪惡的行為、福德的行為、不動搖的行為，因為這些行為的緣故，生起心識的種子，有煩惱，有執取，有想念。』
【English Translation】 English version V. The aspect of purity (凈相), as the sutra says, 'All dharmas are fundamentally pure and equal.' VI. The aspect of discrimination (分別相), as the sutra says, 'All dharmas are without illusion and equal.' VII. The aspect of arising and ceasing (出沒相), as the sutra says, 'All dharmas are without acceptance or rejection and equal.' VIII. The aspect of non-self (我非有相), as the sutra says, 'All dharmas are like illusions, dreams, echoes, the moon in water, images in a mirror, and transformations of flames, and are equal.' IX. The aspect of formation and destruction (成壞相), as the sutra says, 'All dharmas are neither existent nor nonexistent, and are equal.' The one who removes defilements (除垢者) is so because they are far from obstacles and defilements. The one who accords (隨順者) is so because they accord with the Dharma of true suchness that is equal. The one without discrimination (無分別者) is so because they do not give rise to aspects of discrimination. The one who is clear and sharp (明利者) is so because they counteract subtle arrogance, and counteract coarse arrogance in the first two grounds. The one who obtains the forbearance that is soft and medium and accords (得軟中忍順者) is so because they accord with the forbearance of non-arising. The one who has not obtained the forbearance of non-arising (未得無生法忍者), this forbearance accords with the forbearance of non-arising, but is not the forbearance of non-arising itself. This is called the counteracting of arrogance through the discrimination of defiled and pure dharmas. What is the superiority of practicing the path of non-abiding? The sutra says, 'This Bodhisattva, having thus contemplated all aspects of dharmas and attained accordance, further takes great compassion as the foremost, because of the increase of great compassion, in order to fulfill great compassion, and contemplates the arising and ceasing of the world.' The treatise says, 'This Bodhisattva, having thus contemplated all aspects of dharmas and attained accordance, is so because they have attained the superiority of practicing the path of non-abiding.' The superiority of practicing the path of non-abiding is because they do not abandon the past, present, and future beings, and are superior in being embraced by great compassion, because of the purity of wisdom in all knowable dharmas, because of the collection and contemplation of all kinds of subtle causes and conditions, and because they do not abide in the world or in Nirvana. As the sutra says, 'Further taking great compassion as the foremost, and even contemplating the arising and ceasing of the world.' The sutra says, 'This Bodhisattva, having contemplated the arising and ceasing of the world, thinks thus: All the differences in the reception of bodies and places of birth in the world are all because of attachment to self. If one is free from attachment to self, then there would be no places of birth in the world. The Bodhisattva further thinks thus: These ordinary beings are blinded by ignorance and are attached to self. Lacking wisdom and obscured by darkness, they constantly seek existence and non-existence, constantly follow wrong thoughts, and wrongly practice wrong paths, accumulating and initiating false actions, sinful actions, meritorious actions, and unwavering actions. Because of these actions, the seeds of consciousness arise, with afflictions, with grasping, and with thoughts.'
故。起未來生老死身，復生後有，業為地、無明覆蔽、愛水為潤、我心溉灌、種種見網令得增長，生名色牙。生已增長，名色增長已成諸根，諸根成已迭互相對生觸，觸相對生受，受后所悕生愛，以有愛故生取，取增長已生有，有成已生五陰身。五陰身增長已，於五道中漸漸衰變名為老，衰老變滅名為死。死後生諸熱惱，因熱惱故生一切憂悲苦惱聚。是因緣集，無有集者自然而集，無有滅者自然而滅。是菩薩如是隨順觀因緣集。
論曰：是中世間所有受身生處差別者，五道中所有生死差別，是名世間所有差別。此因緣集有三種觀門應知：一、成答相差別；二、第一義諦差別；三、世諦差別。云何成差別？初明唯因緣集，釋無我義，成一切世間所有受身生處皆以貪著我故，若離著我則無世間生處，即無我義成。若第一義中實有我相者，著我之心即是第一義智，不應在世間受身生處生。又復若第一義中實有我相者，若離著我則應常生世間。顯示此義，如經「世間所有受身生處差別，皆以貪著我故，若離著我則無世間生處」故。云何答差別？若實無我，云何著我？此中應有是難。即自答言，愚癡所盲貪著於我。此示現，如經「菩薩復作是念：此諸凡夫愚癡所盲貪著於我」故。如是實無有我，有何次第貪著於我，得有生
【現代漢語翻譯】 因此，從未來生起老死之身，又在後世再生，業力是土地，無明是覆蓋，愛慾之水是滋潤，『我』的心念灌溉，各種見解之網使其增長，從而生出『名色』（nāmarūpa）[精神和物質]之芽。『名色』產生后逐漸增長，『名色』增長后形成諸根（indriya）[感覺器官]，諸根形成后相互作用產生觸（sparśa）[接觸]，觸相互作用產生受（vedanā）[感受]，感受之後所渴望的產生愛（tṛṣṇā）[渴愛]，因為有愛所以產生取（upādāna）[執取]，取增長后產生有（bhava）[存在]，有形成后產生五陰身（pañcakkhandha）[五蘊之身]。五陰身增長后，在五道（pañcagatī）[地獄、餓鬼、畜生、人、天]中逐漸衰敗變化稱為老（jarā）[衰老]，衰老變化消滅稱為死（maraṇa）[死亡]。死後產生各種熱惱，因為熱惱的緣故產生一切憂悲苦惱的聚集。這是因緣（hetupratyaya）[原因和條件]的集合，沒有集合者自然而然地集合，沒有消滅者自然而然地消滅。菩薩（bodhisattva）[覺悟者]就這樣隨順觀察因緣的集合。
論曰：這裡世間所有承受身體、產生之處的差別，即五道中所有的生死差別，這就是世間所有的差別。這因緣的集合有三種觀察的角度應該瞭解：一、成就問答的差別；二、第一義諦（paramārtha-satya）[勝義諦]的差別；三、世諦（saṃvṛti-satya）[世俗諦]的差別。什麼是成就問答的差別？首先說明只有因緣的集合，解釋無我（anātman）[非我]的意義，成就一切世間所有承受身體、產生之處都是因為貪著于『我』的緣故，如果離開對『我』的執著，就沒有世間的產生之處，這樣就成就了無我的意義。如果在第一義中確實有『我』的相狀，那麼執著于『我』的心就是第一義智，不應該在世間承受身體、產生之處產生。又如果第一義中確實有『我』的相狀，如果離開對『我』的執著，就應該常常生在世間。顯示這個意義，如經文所說：『世間所有承受身體、產生之處的差別，都是因為貪著于『我』的緣故，如果離開對『我』的執著，就沒有世間的產生之處』。什麼是問答的差別？如果確實沒有『我』，為什麼會執著于『我』？這裡應該有這樣的疑問。於是自己回答說，因為愚癡所矇蔽而貪著于『我』。這顯示，如經文所說：『菩薩又這樣想：這些凡夫（pṛthagjana）[普通人]因為愚癡所矇蔽而貪著于『我』。』像這樣確實沒有『我』，有什麼次第可以貪著于『我』，從而產生存在呢？
【English Translation】 Therefore, from the future arises the body of old age and death, and is reborn in the afterlife. Karma is the ground, ignorance is the covering, the water of craving is the moisture, the mind of 'I' irrigates, and various nets of views cause it to grow, thus sprouting the seed of 'name and form' (nāmarūpa) [mind and matter]. Once 'name and form' are produced, they gradually grow. Once 'name and form' have grown, they form the sense faculties (indriya) [sense organs]. Once the sense faculties are formed, they interact to produce contact (sparśa) [touch]. Contact interacts to produce feeling (vedanā) [sensation]. After feeling, what is desired gives rise to craving (tṛṣṇā) [thirst]. Because there is craving, grasping (upādāna) [clinging] arises. Once grasping has grown, existence (bhava) [becoming] arises. Once existence is formed, the five aggregates (pañcakkhandha) [the five aggregates of existence] arise. Once the five aggregates have grown, they gradually decay and change in the five realms (pañcagatī) [hell, hungry ghosts, animals, humans, and gods], which is called old age (jarā) [aging]. Decay, aging, and extinction are called death (maraṇa) [dying]. After death, various torments arise, and because of these torments, a collection of all sorrow, grief, and suffering arises. This is the aggregation of causes and conditions (hetupratyaya) [cause and condition]. There is no aggregator, it aggregates naturally; there is no destroyer, it destroys naturally. The Bodhisattva (bodhisattva) [enlightenment being] thus observes the aggregation of causes and conditions in accordance with reality.
Treatise: Here, the differences in all beings' bodies and places of birth in the world, that is, the differences in birth and death in the five realms, are all the differences in the world. There are three perspectives from which to observe this aggregation of causes and conditions that should be understood: first, the difference in the accomplishment of questions and answers; second, the difference in the ultimate truth (paramārtha-satya) [ultimate reality]; and third, the difference in the conventional truth (saṃvṛti-satya) [conventional reality]. What is the difference in the accomplishment of questions and answers? First, it is explained that only the aggregation of causes and conditions exists, explaining the meaning of no-self (anātman) [non-self], accomplishing that all beings' bodies and places of birth in the world are due to attachment to 'I'. If there is no attachment to 'I', there would be no place of birth in the world, thus accomplishing the meaning of no-self. If there were truly a characteristic of 'I' in the ultimate truth, then the mind attached to 'I' would be ultimate wisdom, and should not arise in the world of beings' bodies and places of birth. Furthermore, if there were truly a characteristic of 'I' in the ultimate truth, then if there were no attachment to 'I', one should always be born in the world. This meaning is shown, as the sutra says: 'The differences in all beings' bodies and places of birth in the world are all due to attachment to 'I'. If there is no attachment to 'I', there would be no place of birth in the world.' What is the difference in questions and answers? If there is truly no 'I', why is there attachment to 'I'? There should be such a question here. Then, one answers oneself, saying that one is blinded by ignorance and attached to 'I'. This shows, as the sutra says: 'The Bodhisattva then thought: These ordinary beings (pṛthagjana) [common people] are blinded by ignorance and attached to 'I'.' Like this, if there is truly no 'I', what sequence can there be to be attached to 'I', so that existence can arise?
間受身生處？成此示現，如經「無智闇障常求有無」故，如是答難差別。是中無智有無者悕求常斷，此示無明、有愛是二有支根本故，恒隨邪念妄行邪道，集起妄行罪行福行不動行。恒隨邪念者，示無明因故。妄行邪道者，示于解脫處不正行故。集起妄行者，示菩薩勝義故，菩薩雖行於有不名妄行。以是行故起心種子，有漏有取想乃至隨順觀因緣集。是中起心種子者，示生老死體性。復生後有者，隨順攝取成就罪福等行，業為地故、前說無智闇障無明覆蔽故、常求有無愛水為潤故，如是住、如是生心，我是我所、我我想是慢、我生不生，如是等種種見網。自然而滅者，性自滅故，非智緣滅。如是答難因緣集，釋無我義成已。云何相差別？若因緣無，我以何相住因緣集行？
經曰：是菩薩復作是念：不如實知諸諦第一義故名為無明，無明所作業果是名為行，依行有初心識，與識共生有四受陰名為名色，名色增長有六入，根塵識三事和合生有漏觸，觸共生故有受，受染著故名愛，愛增長故名取，從取起有漏業名有，有業有果報名生，生陰增長衰變名為老，老已陰壞名為死，死別離時愚人貪著心熱名為憂發聲啼哭名為悲，五根相對名為苦，意根相對名為憂，憂苦轉多名為惱。如是但有苦樹增長無有作者。菩薩作是念：
【現代漢語翻譯】 現代漢語譯本： 於何處承受身生？成就此示現，如經文所說『無智的黑暗遮蔽，常求有和無』的緣故，像這樣回答和詰難的差別。其中，『無智有無』是指希求常和斷，這顯示了無明和有愛是兩種『有支』的根本原因，因此，總是隨著邪念而妄行邪道，積聚起妄行、罪行、福行和不動行。 『恒隨邪念者』，顯示了無明的原因。 『妄行邪道者』，顯示了在解脫之處不正當的行為。 『集起妄行者』，顯示了菩薩的勝義，菩薩雖然行於『有』，但不稱為妄行。因為這種行為生起了心識的種子，有漏有取的想，乃至隨順觀察因緣的集起。其中，『起心種子者』，顯示了生老死的體性。 『復生後有者』，隨順攝取成就罪福等行，以業為地，前面所說的無智黑暗遮蔽，無明覆蓋，常求有無，以愛水為滋潤，像這樣安住，像這樣生心，『我是我所』、『我我想』是慢，『我生不生』，像這樣等等的種種見網。 『自然而滅者』，因為其自性就是滅的，不是因為智慧的緣故而滅。像這樣回答和詰難因緣的集起，解釋無我的意義已經成立。怎麼樣是相的差別？如果因緣沒有，我以什麼樣的相安住于因緣集起的行為呢？
經文說：這位菩薩又這樣想：因為不如實地瞭解諸諦的第一義，所以稱為無明，無明所造作的業的果報稱為行，依靠行有最初的識，與識共同生起有四受陰，稱為名色，名色增長有六入，根、塵、識三事和合產生有漏的觸，觸共同生起所以有受，受染著所以名叫愛，愛增長所以名叫取，從取產生有漏的業，名叫有，有業就有果報，名叫生，生陰增長衰變名叫老，老了以後陰壞名叫死，死別離的時候愚人貪著，心裡焦熱名叫憂，發出聲音啼哭名叫悲，五根相對名叫苦，意根相對名叫憂，憂苦轉多名叫惱。像這樣只有苦樹在增長，沒有作者。菩薩這樣想：
【English Translation】 English version: Where does one receive the body and life? This manifestation is accomplished, as the sutra says, 'Ignorance and darkness obscure, constantly seeking existence and non-existence.' Thus, there are differences in answering and questioning. Among them, 'ignorance of existence and non-existence' refers to desiring permanence and annihilation. This shows that ignorance (avidya) and craving (trsna) are the roots of the two 'existences' (bhava). Therefore, one always follows wrong thoughts and engages in wrong paths, accumulating meritorious (punya), demeritorious (apunya), and imperturbable (aninjya) actions. 'Constantly following wrong thoughts' indicates the cause of ignorance. 'Engaging in wrong paths' indicates improper conduct in the place of liberation. 'Accumulating wrong actions' indicates the supreme meaning for a Bodhisattva. Although a Bodhisattva acts in 'existence,' it is not called wrong action. Because of this action, the seed of consciousness arises, with defiled and grasping thoughts, even following the observation of the arising of conditions. Among them, 'arising of the seed of consciousness' indicates the nature of birth, old age, and death. 'Again, arising in future existence' follows the grasping and accomplishment of meritorious and demeritorious actions, with karma as the ground. As mentioned earlier, ignorance and darkness obscure, ignorance covers, constantly seeking existence and non-existence, with the water of craving as nourishment. Thus, one abides, thus, the mind arises, 'I am,' 'what is mine,' 'I think I am' is pride, 'I am born or not born,' and so on, various nets of views. 'Naturally extinguished' means that its nature is self-extinguishing, not extinguished by the condition of wisdom. Thus, answering and questioning the arising of conditions, the explanation of the meaning of no-self (anatman) is established. How are the differences in characteristics? If there are no conditions, with what characteristics do I abide in the actions of the arising of conditions?
The sutra says: This Bodhisattva further thinks: Because of not truly knowing the first meaning of the noble truths, it is called ignorance (avidya). The result of actions done by ignorance is called formations (samskara). Relying on formations, there is initial consciousness (vijnana). Together with consciousness, there are the four aggregates of feeling (vedana), which are called name and form (nama-rupa). The growth of name and form leads to the six entrances (sadayatana). The combination of the three things—sense organs, sense objects, and consciousness—produces defiled contact (sparsa). Because of contact arising together, there is feeling (vedana). Because feeling is tainted, it is called craving (trsna). Because craving grows, it is called grasping (upadana). From grasping arises defiled karma, called existence (bhava). With the karma of existence, there is a result, called birth (jati). The growth, decay, and change of the aggregates of birth are called old age (jara). After old age, the destruction of the aggregates is called death (marana). At the time of death and separation, the fool is greedy and the mind is burning, called sorrow (soka), uttering sounds and weeping is called lamentation (parideva), the confrontation of the five sense organs is called suffering (duhkha), the confrontation of the mind organ is called distress (daurmanasya), and the increase of sorrow and suffering is called agony (upayasa). Thus, there is only the growth of the tree of suffering, without a creator. The Bodhisattva thinks thus:
若有作者則有作事，若無作者則無作事，第一義中無有作者、無有作事。
論曰：是中無明所作業果者，所謂名色。于中識者，彼依止故、名色與識共生故、識名色迭互相依故。若無作者于中分別作事亦無，此說因緣集有分。自體無作事故，是名有分次第因緣集觀應知。云何第一義諦差別？如是證第一義諦則得解脫彼觀故。
經曰：是菩薩作是念：三界虛妄，但是一心作。
論曰：但是一心作者，一切三界唯心轉故。云何世諦差別？隨順觀世諦即入第一義諦。此觀有六種：一、何者是染染依止觀；二、因觀；三、攝過觀；四、護過觀；五、不厭厭觀；六、深觀。是中染依止觀者，因緣有分依止一心故。
經曰：如來所說十二因緣分皆依一心。所以者何？隨事貪慾共心生，即是識事即是行，行誑心故名無明，無明共心生名名色，名色增長名六入，六入分名觸，觸共生名受，受已無厭足名愛，愛攝不捨名取，此有分和合生有，有所起名生，生變熟名老，老壞名死。
論曰：此是二諦差別一心雜染和合因緣集觀。因觀者有二種：一、他因觀；二、自因觀。云何他因觀？
經曰：是中無明有二種作：一者緣中癡令眾生惑；二者與行作因。行亦有二種作：一者生未來世果報；二者與識作因
【現代漢語翻譯】 現代漢語譯本：如果存在作者，那麼就存在所作之事；如果沒有作者，那麼就沒有所作之事。但在第一義諦（Paramārtha-satya， ultimate truth）中，既沒有作者，也沒有所作之事。
論曰：這裡所說的無明（Avidyā， ignorance）所造的業果，指的就是名色（Nāmarūpa， name and form）。而其中的識（Vijñāna， consciousness），是因為名色是識的所依止，名色與識共同產生，識與名色相互依存。如果沒有作者，那麼對其中的分別造作也就不存在。這說明了因緣和合而產生有分（Bhavaṅga， subconsciousness）。自體沒有造作之事，這被稱為有分次第的因緣集觀，應當瞭解。什麼是第一義諦的差別呢？像這樣證悟第一義諦就能獲得解脫，因為證悟了這種觀。
經曰：這位菩薩這樣想：三界（Trailokya， three realms）是虛妄的，都只是由一心（Citta， mind）所造作。
論曰：『都只是由一心所造作』，意思是說一切三界都唯心所轉。什麼是世俗諦（Saṃvṛti-satya， conventional truth）的差別呢？隨順觀察世俗諦就能進入第一義諦。這種觀有六種：一、什麼是染污的染污所依止觀；二、因觀；三、攝過觀；四、護過觀；五、不厭厭觀；六、深觀。其中染污所依止觀，是因為因緣有分依止於一心。
經曰：如來（Tathāgata， thus-gone one）所說的十二因緣（Dvādaśāṅga-pratītyasamutpāda， twelve links of dependent origination）分，都是依一心而有。為什麼這樣說呢？隨事產生的貪慾（Rāga， greed）與心共同產生，這個『事』就是識，就是行（Saṃskāra， volitional formations），行欺騙心，所以叫做無明，無明與心共同產生叫做名色，名色增長叫做六入（Ṣaḍāyatana， six sense bases），六入分化叫做觸（Sparśa， contact），觸共同產生叫做受（Vedanā， feeling），感受之後沒有厭足叫做愛（Tṛṣṇā， craving），愛攝取不捨叫做取（Upādāna， grasping），這個有分和合產生有（Bhava， becoming），有所生起叫做生（Jāti， birth），生變化成熟叫做老（Jarā， aging），老朽壞滅叫做死（Maraṇa， death）。
論曰：這是二諦（Two Truths）的差別，一心雜染和合的因緣集觀。因觀有兩種：一、他因觀；二、自因觀。什麼是他因觀？
經曰：這裡無明有兩種作用：一是緣于愚癡使眾生迷惑；二是與行作為因。行也有兩種作用：一是產生未來世的果報；二是與識作為因。
【English Translation】 English version: If there is an author, then there is something done; if there is no author, then there is nothing done. But in the ultimate truth (Paramārtha-satya), there is neither an author nor something done.
Treatise: Here, the karmic result produced by ignorance (Avidyā) refers to name and form (Nāmarūpa). And the consciousness (Vijñāna) within it is because name and form are what consciousness relies on, name and form and consciousness arise together, and consciousness and name and form depend on each other mutually. If there is no author, then there is no differentiation and creation within it. This explains that conditions come together to produce the subconsciousness (Bhavaṅga). The self has no act of creation, and this is called the sequential conditioned arising contemplation of subconsciousness, which should be understood. What is the difference of the ultimate truth? Attaining the ultimate truth in this way leads to liberation because of contemplating this.
Sutra: This Bodhisattva thinks: The three realms (Trailokya) are illusory, and are all created by the one mind (Citta).
Treatise: 'All created by the one mind' means that all three realms are transformed solely by the mind. What is the difference of the conventional truth (Saṃvṛti-satya)? By observing the conventional truth in accordance with it, one can enter the ultimate truth. This contemplation has six types: 1. What is the contemplation of defilement relying on defilement; 2. Cause contemplation; 3. Gathering faults contemplation; 4. Protecting faults contemplation; 5. Non-disgust disgust contemplation; 6. Profound contemplation. Among them, the contemplation of defilement relying on defilement is because the conditioned subconsciousness relies on the one mind.
Sutra: The twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda) spoken by the Thus-Gone One (Tathāgata) all depend on the one mind. Why is this so? The greed (Rāga) that arises with things arises together with the mind; this 'thing' is consciousness, which is volitional formations (Saṃskāra). Volitional formations deceive the mind, so it is called ignorance. Ignorance arises together with the mind and is called name and form. The growth of name and form is called the six sense bases (Ṣaḍāyatana). The differentiation of the six sense bases is called contact (Sparśa). Contact arises together and is called feeling (Vedanā). After feeling, there is no satisfaction, which is called craving (Tṛṣṇā). Craving grasps and does not let go, which is called grasping (Upādāna). This subconsciousness comes together and produces becoming (Bhava). What arises from becoming is called birth (Jāti). The change and maturation of birth is called aging (Jarā). The decay and destruction of aging is called death (Maraṇa).
Treatise: This is the difference between the two truths (Two Truths), the conditioned arising contemplation of the one mind mixed with defilement coming together. There are two types of cause contemplation: 1. Other-cause contemplation; 2. Self-cause contemplation. What is other-cause contemplation?
Sutra: Here, ignorance has two functions: first, it causes sentient beings to be deluded due to foolishness; second, it acts as a cause for volitional formations. Volitional formations also have two functions: first, they produce the karmic result of future lives; second, they act as a cause for consciousness.
。識亦有二種作：一者能令有相續；二者與名色作因。名色亦有二種作：一者互相助成；二者與六入作因。六入亦有二種作：一者能緣六塵；二者與觸作因。觸亦有二種作：一者能觸所緣；二者與受作因。受亦有二種作：一者覺憎愛等事；二者與愛作因。愛亦有二種作：一者于可染中生貪心；二者與取作因。取亦有二種作：一者增長煩惱染縛；二者與有作因。有亦有二種作：一者能于余道中生；二者與生作因。生亦有二種作：一者增長五陰；二者與老作因。老亦有二種作：一者令諸根熟；二者與死作因。死亦有二種作：一者壞五陰身；二者以不見知故而令相續不絕。
論曰：是中壞五陰身以不見知而令相續不絕者，壞五陰能作後生因，以不見知故能作後生因，是名他因觀。云何自因觀？無明等自生因觀緣事故。何者是無明等因緣行？不斷助成故。
經曰：是中無明緣行者，無明因緣令行不斷，助成行故。行緣識者，行因緣令識不斷，助成識故。識緣名色者，識因緣令名色不斷，助成名色故。名色緣六入者，名色因緣令六入不斷，助成六入故。六入緣觸者，六入因緣令觸不斷，助成觸故。觸緣受者，觸因緣令受不斷，助成受故。受緣愛者，受因緣令愛不斷，助成愛故。愛緣取者，愛因緣令取不斷，助成取故
【現代漢語翻譯】 現代漢語譯本 識也有兩種作用：一是能使（生命）相續不斷；二是與名色（nāmarūpa，精神和物質現象）作為（產生）的原因。名色也有兩種作用：一是互相幫助成就；二是與六入（ṣaḍāyatana，六種感官）作為（產生）的原因。六入也有兩種作用：一是能緣取六塵（ṣaḍviṣaya，六種感官對像）；二是與觸（sparśa，感覺）作為（產生）的原因。觸也有兩種作用：一是能接觸所緣之境；二是與受（vedanā，感受）作為（產生）的原因。受也有兩種作用：一是覺知憎愛等事；二是與愛（tṛṣṇā，渴愛）作為（產生）的原因。愛也有兩種作用：一是在可染之境中生起貪心；二是與取（upādāna，執取）作為（產生）的原因。取也有兩種作用：一是增長煩惱染縛；二是與有（bhava，存在）作為（產生）的原因。有也有兩種作用：一是能在其餘道中產生（果報）；二是與生（jāti，出生）作為（產生）的原因。生也有兩種作用：一是增長五陰（pañcaskandha，五蘊）；二是與老（jarā，衰老）作為（產生）的原因。老也有兩種作用：一是使諸根成熟；二是與死（maraṇa，死亡）作為（產生）的原因。死也有兩種作用：一是壞滅五陰之身；二是以不見知（實相）的緣故，使（生命）相續不絕。
論曰：這其中，壞滅五陰之身，以不見知而使（生命）相續不絕，是說壞滅五陰能作為後生的原因，以不見知的緣故能作為後生的原因，這叫做他因觀。什麼是自因觀呢？是說無明（avidyā，無明）等自身產生的因，觀察緣起事故。什麼是無明等因緣行（saṃskāra，行）呢？是說（無明）不斷地幫助成就（行）。
經曰：這其中，無明緣行，是說無明因緣使行不斷，幫助成就行。行緣識（vijñāna，識），是說行因緣使識不斷，幫助成就識。識緣名色，是說識因緣使名色不斷，幫助成就名色。名色緣六入，是說名色因緣使六入不斷，幫助成就六入。六入緣觸，是說六入因緣使觸不斷，幫助成就觸。觸緣受，是說觸因緣使受不斷，幫助成就受。受緣愛，是說受因緣使愛不斷，幫助成就愛。愛緣取，是說愛因緣使取不斷，幫助成就取。
【English Translation】 English version Consciousness (vijñāna) also has two functions: first, it enables continuity; second, it acts as a cause for name and form (nāmarūpa). Name and form also have two functions: first, they mutually assist each other; second, they act as a cause for the six sense bases (ṣaḍāyatana). The six sense bases also have two functions: first, they are able to cognize the six sense objects (ṣaḍviṣaya); second, they act as a cause for contact (sparśa). Contact also has two functions: first, it is able to contact the object of cognition; second, it acts as a cause for feeling (vedanā). Feeling also has two functions: first, it is aware of things like hatred and love; second, it acts as a cause for craving (tṛṣṇā). Craving also has two functions: first, it generates greed in what is defilable; second, it acts as a cause for grasping (upādāna). Grasping also has two functions: first, it increases afflictions and defilements; second, it acts as a cause for becoming (bhava). Becoming also has two functions: first, it is able to generate (rebirth) in other realms; second, it acts as a cause for birth (jāti). Birth also has two functions: first, it increases the five aggregates (pañcaskandha); second, it acts as a cause for aging (jarā). Aging also has two functions: first, it matures the faculties; second, it acts as a cause for death (maraṇa). Death also has two functions: first, it destroys the body of the five aggregates; second, because of not seeing and knowing (the true nature), it causes continuity to be uninterrupted.
Treatise says: Among these, the destruction of the body of the five aggregates, and the uninterrupted continuity due to not seeing and knowing, means that the destruction of the five aggregates can act as a cause for future birth, and because of not seeing and knowing, it can act as a cause for future birth. This is called the view of other-cause. What is the view of self-cause? It is the observation of the causes and conditions arising from ignorance (avidyā) and so on. What are the conditions of ignorance and so on for formations (saṃskāra)? It is because of constantly assisting and accomplishing (formations).
Sutra says: Among these, 'conditioned by ignorance, formations arise' means that ignorance causes formations to be continuous, assisting and accomplishing formations. 'Conditioned by formations, consciousness arises' means that formations cause consciousness to be continuous, assisting and accomplishing consciousness. 'Conditioned by consciousness, name and form arise' means that consciousness causes name and form to be continuous, assisting and accomplishing name and form. 'Conditioned by name and form, the six sense bases arise' means that name and form cause the six sense bases to be continuous, assisting and accomplishing the six sense bases. 'Conditioned by the six sense bases, contact arises' means that the six sense bases cause contact to be continuous, assisting and accomplishing contact. 'Conditioned by contact, feeling arises' means that contact causes feeling to be continuous, assisting and accomplishing feeling. 'Conditioned by feeling, craving arises' means that feeling causes craving to be continuous, assisting and accomplishing craving. 'Conditioned by craving, grasping arises' means that craving causes grasping to be continuous, assisting and accomplishing grasping.
。取緣有者，取因緣令有不斷，助成有故。有緣生者，有因緣令生不斷，助成生故。生緣老死者，生因緣令老死不斷，助成老死故。無明滅故則行滅，無明因緣無，行滅，不助成故。行滅故則識滅，行因緣無，識滅，不助成故。識滅故則名色滅，識因緣無，名色滅，不助成故。名色滅故則六入滅，名色因緣無，六入滅，不助成故。六入滅故則觸滅，六入因緣無，觸滅，不助成故。觸滅故則受滅，觸因緣無，受滅，不助成故。受滅故則愛滅，受因緣無，愛滅，不助成故。愛滅故則取滅，愛因緣無，取滅，不助成故。取滅故則有滅，取因緣無，有滅，不助成故。有滅故則生滅，有因緣無，生滅，不助成故。生滅故則老死滅，生因緣無，老死滅，不助成故。
論曰：是中無明緣行，無明因緣令行不斷，助成行故者，無明有二種：一、子時；二、果時。是中子時者，令行不斷，有二種義故，緣事示現。如是余因緣分、自生因二種義，緣事應知。自因觀者，不相舍離觀故，離前支無後支觀故。不離無明則成行觀，若不離無明有行者，不應言無明緣行。若離無明有行成者，異則不成。是故偈言：
「眾緣所生法， 是則不即因， 亦復不異因， 非斷亦非常。」
自生因緣觀，如前說。無明有二種：一、子時
【現代漢語翻譯】 現代漢語譯本：取緣有，是指因為因緣的作用，使得『有』（bhava）的狀態持續不斷，並助長『有』的形成。有緣生，是指因為因緣的作用，使得『生』（jati）的狀態持續不斷，並助長『生』的發生。生緣老死，是指因為因緣的作用，使得『老死』（jaramarana）的狀態持續不斷，並助長『老死』的到來。無明（avidya）滅，則行（samskara）滅，因為無明這個因緣不存在了，所以行滅，不再助長行的產生。行滅，則識（vijnana）滅，因為行這個因緣不存在了，所以識滅，不再助長識的產生。識滅，則名色（namarupa）滅，因為識這個因緣不存在了，所以名色滅，不再助長名色的產生。名色滅，則六入（sadayatana）滅，因為名色這個因緣不存在了，所以六入滅，不再助長六入的產生。六入滅，則觸（sparsa）滅，因為六入這個因緣不存在了，所以觸滅，不再助長觸的產生。觸滅，則受（vedana）滅，因為觸這個因緣不存在了，所以受滅，不再助長受的產生。受滅，則愛（trsna）滅，因為受這個因緣不存在了，所以愛滅，不再助長愛的產生。愛滅，則取（upadana）滅，因為愛這個因緣不存在了，所以取滅，不再助長取的產生。取滅，則有滅，因為取這個因緣不存在了，所以有滅，不再助長有的產生。有滅，則生滅，因為有這個因緣不存在了，所以生滅，不再助長生的產生。生滅，則老死滅，因為生這個因緣不存在了，所以老死滅，不再助長老死的產生。
論曰：在這裡，無明緣行，是指無明這個因緣使得行持續不斷，並助長行的形成。無明有兩種：一是種子時期（子時）；二是結果時期（果時）。這裡所說的種子時期，是令行不斷，有兩種含義，所以用因緣之事來顯示。像其餘的因緣部分、自生因這兩種含義，應該通過因緣之事來理解。觀察自因時，因為是不相舍離地觀察，因為是離開前一個支分就沒有後一個支分地觀察。不離開無明，才能成就對行的觀察，如果不是因為無明而有行，就不應該說無明緣行。如果離開無明而有行成就，那麼就不同於因緣法，不能成立。所以偈頌說：
『眾緣所生法， 是則不即因， 亦復不異因， 非斷亦非常。』
觀察自生因緣，如前面所說。無明有兩種：一是種子時期。
【English Translation】 English version: 'Taking conditioned existence' (取緣有) means that due to conditions and causes, the state of 'becoming' (bhava) continues uninterruptedly, aiding and abetting its formation. 'Conditioned existence gives rise to birth' (有緣生) means that due to conditions and causes, the state of 'birth' (jati) continues uninterruptedly, aiding and abetting its occurrence. 'Birth gives rise to old age and death' (生緣老死) means that due to conditions and causes, the state of 'old age and death' (jaramarana) continues uninterruptedly, aiding and abetting their arrival. When 'ignorance' (avidya) ceases, then 'volitional formations' (samskara) cease, because the condition of ignorance no longer exists, so volitional formations cease, no longer aiding and abetting their arising. When volitional formations cease, then 'consciousness' (vijnana) ceases, because the condition of volitional formations no longer exists, so consciousness ceases, no longer aiding and abetting its arising. When consciousness ceases, then 'name and form' (namarupa) cease, because the condition of consciousness no longer exists, so name and form cease, no longer aiding and abetting their arising. When name and form cease, then the 'six sense bases' (sadayatana) cease, because the condition of name and form no longer exists, so the six sense bases cease, no longer aiding and abetting their arising. When the six sense bases cease, then 'contact' (sparsa) ceases, because the condition of the six sense bases no longer exists, so contact ceases, no longer aiding and abetting its arising. When contact ceases, then 'feeling' (vedana) ceases, because the condition of contact no longer exists, so feeling ceases, no longer aiding and abetting its arising. When feeling ceases, then 'craving' (trsna) ceases, because the condition of feeling no longer exists, so craving ceases, no longer aiding and abetting its arising. When craving ceases, then 'grasping' (upadana) ceases, because the condition of craving no longer exists, so grasping ceases, no longer aiding and abetting its arising. When grasping ceases, then 'becoming' ceases, because the condition of grasping no longer exists, so becoming ceases, no longer aiding and abetting its arising. When becoming ceases, then 'birth' ceases, because the condition of becoming no longer exists, so birth ceases, no longer aiding and abetting its arising. When birth ceases, then 'old age and death' cease, because the condition of birth no longer exists, so old age and death cease, no longer aiding and abetting their arising.
Treatise says: Here, 'ignorance conditions volitional formations' means that the condition of ignorance causes volitional formations to continue uninterruptedly, aiding and abetting their formation. There are two types of ignorance: one is the seed time (子時); the other is the fruit time (果時). The seed time mentioned here is to make volitional formations continue, there are two meanings, so it is shown by the matter of conditions. Like the remaining parts of conditions, the two meanings of self-arising cause, should be understood through the matter of conditions. When observing the self-cause, because it is observed without abandoning each other, because it is observed that without the previous branch there is no later branch. Without leaving ignorance, one can achieve the observation of volitional formations, if it is not because of ignorance that there are volitional formations, then it should not be said that ignorance conditions volitional formations. If volitional formations are achieved by leaving ignorance, then it is different from the law of conditions and cannot be established. Therefore, the verse says:
'The law of conditioned arising, is neither the same as the cause, Nor is it different from the cause, It is neither permanent nor discontinuous.'
Observing the self-arising cause, as mentioned before. There are two types of ignorance: one is the seed time.
；二、果時。行乃至老死亦如是。先際后際滅，中際亦無，是故不說。云何攝過觀？所謂三道攝，苦因苦果故。
經曰：是中無明、愛、取三分不斷，是煩惱道。行、有二分不斷，是業道。余因緣分不斷，是苦道。先際后際相續不斷故，是三道不斷。如是三道離我我所，但有生滅故，猶如束竹。
論曰：云何護過觀？若言因緣生者，分別有三種過：一者一切身一時生過。何以故？無異因故。二者自業無受報過。何以故？無作者故。三者失業過。何以故？未受果業已滅故。此三種過，以見過去世等異因答故、受生報等差別故。
經曰：無明緣行者，是見過去世事。識、名色、六入、觸、受，是見現在世事。愛、取、有、生、老死、是見未來世事。於是見有三世轉。無明滅故諸行滅、名為斷因緣相續說。
論曰：無明緣行即是見過去世事者，現在生是過去作故。現在果即是當來，即是見過去世因義。識乃至受是見現在世事者，過去世中隨所有業，彼業得現在識等果報，復能得未來果報。愛取有是見未來世事者，復有生一往定故。於是見有三世轉者，復有後世生轉故。此說何義？有三種義故。過去業不得報，或有未作或已作未得報，或得對治斷故。是中無明緣行，是作示現；行緣識乃至觸受，此作
【現代漢語翻譯】 現代漢語譯本：二、果時。行乃至老死也是如此。先際、后際都滅盡，中際也沒有，所以不說。如何攝取過去觀？就是用三道來攝取，因為苦是因也是果。
經文說：『這其中無明（ignorance）、愛（craving）、取（grasping）這三部分不斷，是煩惱道。行（volitional action）、有（becoming）這兩部分不斷，是業道。其餘因緣部分不斷，是苦道。』因為先際、后際相續不斷，所以說三道不斷。像這樣三道遠離了我（self）和我所（what belongs to self），只有生滅變化，就像捆在一起的竹子一樣。
論中說：如何守護過去觀？如果說因緣所生，分別起來有三種過失：一是所有身體一時產生的過失。為什麼呢？因為沒有不同的原因。二是自己的業沒有受到報應的過失。為什麼呢？因為沒有作者。三是失去業的過失。為什麼呢？因為沒有受到果報的業已經滅亡了。這三種過失，可以用見到過去世的等同或不同的原因來回答，因為受到生報等有差別。
經文說：『無明緣行，這是見到過去世的事情。識（consciousness）、名色（name and form）、六入（six sense bases）、觸（contact）、受（feeling），這是見到現在世的事情。愛、取、有、生（birth）、老死（old age and death），這是見到未來世的事情。』因此見到有三世的流轉。『無明滅，所以諸行滅』，這叫做斷因緣相續的說法。
論中說：『無明緣行就是見到過去世的事情』，因為現在的產生是過去所作的。現在的果就是當來，就是見到過去世的因的意義。『識乃至受是見到現在世的事情』，過去世中所隨有的業，那個業得到現在的識等果報，又能夠得到未來的果報。『愛取有是見到未來世的事情』，又因為有生是必然的。『因此見到有三世的流轉』，又因為有後世的生而流轉。這說明什麼意義呢？因為有三種意義。過去的業沒有得到報應，或者有未作的，或者已作而未得到報應，或者得到對治而斷滅了。這其中無明緣行，是作的示現；行緣識乃至觸受，這是作
【English Translation】 English version: Second, the time of the result. Action (行) and even old age and death (老死) are also like this. The prior limit (先際), the posterior limit (后際) are both extinguished, and there is no intermediate limit (中際) either, so it is not discussed. How to encompass the past contemplation (過觀)? It is encompassed by the three paths (三道), because suffering (苦) is both the cause and the result.
The sutra says: 'Within this, ignorance (無明), craving (愛), and grasping (取), these three parts are not severed, this is the path of afflictions (煩惱道). Action (行) and becoming (有), these two parts are not severed, this is the path of karma (業道). The remaining parts of conditions (因緣) are not severed, this is the path of suffering (苦道).' Because the prior limit and the posterior limit continue without ceasing, it is said that the three paths do not cease. Like this, the three paths are apart from 'I' (我) and 'what belongs to me' (我所), there is only arising and ceasing, like a bundle of bamboo.
The treatise says: How to protect the past contemplation? If it is said that things arise from conditions, there are three faults when distinguished: First, the fault of all bodies arising at the same time. Why? Because there is no different cause. Second, the fault of one's own karma not receiving retribution. Why? Because there is no creator. Third, the fault of losing karma. Why? Because the karma that has not received its result has already perished. These three faults can be answered by seeing the same or different causes in the past life, because there are differences in receiving birth and retribution.
The sutra says: 'Ignorance conditions action, this is seeing the affairs of the past life. Consciousness (識), name and form (名色), the six sense bases (六入), contact (觸), feeling (受), this is seeing the affairs of the present life. Craving, grasping, becoming, birth (生), old age and death, this is seeing the affairs of the future life.' Therefore, it is seen that there is a turning of the three times. 'When ignorance ceases, therefore actions cease,' this is called the explanation of severing the continuation of conditions.
The treatise says: 'Ignorance conditions action is seeing the affairs of the past life,' because the present arising is what was done in the past. The present result is the future, which is the meaning of seeing the cause of the past life. 'Consciousness and even feeling are seeing the affairs of the present life,' the karma that is followed in the past life, that karma obtains the result of present consciousness and so on, and can also obtain the result of the future. 'Craving, grasping, and becoming are seeing the affairs of the future life,' and also because there is a definite direction of birth. 'Therefore, it is seen that there is a turning of the three times,' and also because there is a turning of birth in the later life. What meaning does this explain? Because there are three meanings. The karma of the past has not received retribution, or there is karma that has not been done, or karma that has been done but has not received retribution, or it has been severed by obtaining an antidote. Within this, ignorance conditions action, this is a demonstration of doing; action conditions consciousness and even contact and feeling, this is doing
已得報示現；愛取有不斷，此不得對治示現。若斷愛取，雖有作業，則無明緣行不能生有。是故諸業有已作未作、有得果未得果、有已斷未斷。若如是，則無一切身一時生過。若爾，非一切業即當來受，亦非不受，亦非一時。若自作業果報不失，非他身受故。若如是，則無自業不受報過，他不作故。離彼三事業，定得果不失。若如是，則無失業過。是名護三種過示現。云何不厭厭觀？厭種種微苦分別，所有受皆是苦故，及厭種種粗苦故。
經曰：十二因緣分說名三苦。是中無明、行、識、名色、六入，名為行苦；觸、受，名為苦苦；余因緣分名為壞苦。無明滅故行滅，乃至生滅故老死滅，名為斷三苦相續說。
論曰：云何深觀？
經曰：無明因緣行生因緣能生行，余亦如是。無明滅行滅行無，余亦如是。無明因緣行，是生縛說，余亦如是。無明滅行滅，是滅縛說，余亦如是。無明因緣行，是隨順有觀說，余亦如是。無明滅行滅，是隨順無所有盡觀說，余亦如是。
論曰：深觀者有四種：一者有分非他作，自因生故。二者非自作，緣生故。如經「無明因緣行生因緣能生行，余亦如是。無明滅行滅行無，余亦如是」故。三者非二作，但隨順生故、無知者故、作時不住故。如經「無明因緣行，是生
【現代漢語翻譯】 現代漢語譯本： 已得報的業會顯現；愛和取（Trsna and Upadana，渴愛和執取）的持續存在，意味著這種業無法被對治和消除。如果斷除了愛和取，即使有作業（Karma），由於無明（Avidya，無知）作為緣起，行（Samskara，行）也不能產生有（Bhava，存在）。因此，諸業有已作和未作、有已得果和未得果、有已斷和未斷的區別。如果這樣理解，就不會出現一切身一時同時產生的問題。如果這樣，並非一切業都會在未來受報，也不是完全不受報，也不是同時受報。因為自己的作業果報不會消失，也不會由他人承受。如果這樣，就不會出現自己的業不受報的過失，因為不是他人所作。脫離了那三種事業，必定會得到果報而不會消失。如果這樣，就不會出現業會消失的過失。這被稱為守護三種過失的示現。 什麼是不厭離的厭觀？厭離種種細微苦的分別，因為所有的感受都是苦，以及厭離種種粗重的苦。
經文說：『十二因緣（Dvadasanga-pratitya-samutpada，十二支緣起）的各個部分分別被稱為三種苦。』其中，無明、行、識（Vijnana，意識）、名色（Namarupa，名色）、六入（Sadayatana，六入）被稱為行苦；觸（Sparsa，觸）、受（Vedana，感受）被稱為苦苦；其餘的因緣部分被稱為壞苦。無明滅則行滅，乃至生滅則老死滅，這被稱為斷除三種苦相續的說法。
論曰：什麼是深觀？
經文說：『無明因緣產生行，因緣能夠產生行，其餘的因緣也是如此。無明滅則行滅，行滅則無，其餘的因緣也是如此。無明因緣產生行，這是關於生縛的說法，其餘的因緣也是如此。無明滅則行滅，這是關於滅縛的說法，其餘的因緣也是如此。無明因緣產生行，這是隨順有觀的說法，其餘的因緣也是如此。無明滅則行滅，這是隨順無所有盡觀的說法，其餘的因緣也是如此。』
論曰：深觀有四種：第一，有分不是他人所作，而是由自己的因所生。第二，不是自己所作，而是緣起所生。如經文所說：『無明因緣產生行，因緣能夠產生行，其餘的因緣也是如此。無明滅則行滅，行滅則無，其餘的因緣也是如此。』第三，不是兩者所作，只是隨順因緣而生，因為沒有知者，因為作業時不住留。如經文所說：『無明因緣產生行，是生
【English Translation】 English version: The karma that has already yielded its result will manifest; the continuous existence of Trsna (craving) and Upadana (grasping) means that this karma cannot be counteracted and eliminated. If craving and grasping are severed, even if there is Karma, because Avidya (ignorance) is the condition, Samskara (formations) cannot produce Bhava (becoming). Therefore, karmas have distinctions of being done and not done, having yielded results and not yielded results, being severed and not severed. If it is understood in this way, the problem of all bodies arising simultaneously will not occur. If so, not all karma will be reaped in the future, nor will it be completely un-reaped, nor will it be reaped simultaneously. Because one's own karma's result will not be lost, nor will it be borne by others. If so, the fault of one's own karma not being reaped will not occur, because it is not done by others. Separated from those three kinds of actions, one will definitely obtain the result without fail. If so, the fault of karma being lost will not occur. This is called the manifestation of guarding against three kinds of faults. What is non-wearying contemplation of weariness? It is weariness of the distinctions of various subtle sufferings, because all feelings are suffering, and weariness of various gross sufferings.
The sutra says: 'The divisions of the Dvadasanga-pratitya-samutpada (Twelve Links of Dependent Origination) are respectively called the three kinds of suffering.' Among them, Avidya (ignorance), Samskara (formations), Vijnana (consciousness), Namarupa (name and form), and Sadayatana (the six sense bases) are called suffering of formation; Sparsa (contact) and Vedana (feeling) are called suffering of suffering; the remaining parts of dependent origination are called suffering of change. With the cessation of ignorance, formations cease, and so on, with the cessation of birth, old age and death cease. This is called the teaching of severing the continuity of the three kinds of suffering.
The treatise says: What is profound contemplation?
The sutra says: 'Ignorance as a condition produces formations, the condition is able to produce formations, and the rest of the conditions are also like this. With the cessation of ignorance, formations cease, with the cessation of formations, there is no formation, and the rest of the conditions are also like this. Ignorance as a condition produces formations, this is a teaching about the bondage of becoming, and the rest of the conditions are also like this. With the cessation of ignorance, formations cease, this is a teaching about the cessation of bondage, and the rest of the conditions are also like this. Ignorance as a condition produces formations, this is a teaching about contemplating existence in accordance with conditions, and the rest of the conditions are also like this. With the cessation of ignorance, formations cease, this is a teaching about contemplating the exhaustion of all things in accordance with conditions, and the rest of the conditions are also like this.'
The treatise says: There are four kinds of profound contemplation: First, the divisions of existence are not made by others, but are born from one's own causes. Second, it is not made by oneself, but is born from dependent origination. As the sutra says: 'Ignorance as a condition produces formations, the condition is able to produce formations, and the rest of the conditions are also like this. With the cessation of ignorance, formations cease, with the cessation of formations, there is no formation, and the rest of the conditions are also like this.' Third, it is not made by both, but is only born in accordance with conditions, because there is no knower, because it does not abide when acting. As the sutra says: 'Ignorance as a condition produces formations, is the birth
縛說，余亦如是。無明滅行滅，是滅縛說，余亦如是」故。四者非無因作，隨順有故。如經「無明因緣行，是隨順有觀說，余亦如是。無明滅行滅，是隨順無所有盡觀說，余亦如是」故。若無因生，生應常生、非不生。以無定因故，亦可恒不生。何以故？無因生故。此非佛法所樂。若爾，隨順有觀有因非無因故，若無因不得言隨順有。是名十種因緣集觀相諦差別觀已說。
經曰：是菩薩如是十種逆順觀因緣集法，所謂：因緣分次第故、一心所攝故、自業成故、不相舍離故、三道不斷故、觀先後際故、三苦集故、因緣生故、因緣生滅縛故、隨順有盡觀故。
論曰：復有二種異觀：一、大悲隨順觀；二、一切相智分別觀。大悲隨順觀者，有四種：一、愚癡顛倒；二、余處求解脫；三、異道求解脫；四、求異解脫。云何愚癡顛倒？隨所著處，愚癡及顛倒此事觀故，以著我故。一切處受生遠離我故，則無有生。云何愚癡？無明闇故。如經「是菩薩觀世間生滅已，作是念：世間所有受身生處差別，皆以貪著我故。若離著我，則無世間生處」故。愚癡所盲貪著於我，如是顛倒及有相支中疑惑顛倒，如經「菩薩復作是念：此諸凡夫愚癡所盲貪著於我，無智闇障，嘗求有無如是等」故。云何余處求解脫？是凡夫如是愚癡顛
【現代漢語翻譯】 現代漢語譯本：縛說（Vakkula，人名），我也是這樣認為的。無明滅則行滅，這就是滅縛說（Vakkula），我也是這樣認為的。』所以說，這四者不是無因而生，而是隨順於『有』而產生的。正如經文所說：『無明是產生行的因緣，這是隨順於『有』的觀察和說法，我也是這樣認為的。無明滅則行滅，這是隨順於『無所有盡』的觀察和說法，我也是這樣認為的。』所以說，如果事物是無因而生，那麼它應該永遠都在產生，而不會有不產生的時候。因為沒有固定的原因，它也可能永遠都不產生。為什麼呢？因為它是無因而生的。這並非佛法所贊同的。如果這樣說，那麼隨順於『有』的觀察，是因為有因而不是無因，如果無因就不能說是隨順於『有』。這被稱為十種因緣集觀相諦差別觀，以上已經闡述完畢。
經文說：『這位菩薩如此逆順地觀察這十種因緣集法，也就是：因緣有次第的緣故，被一心所攝持的緣故，由自身業力成就的緣故，不互相舍離的緣故，三道（煩惱道、業道、苦道）不斷絕的緣故，觀察先後際的緣故，三苦（苦苦、壞苦、行苦）集聚的緣故，因緣產生的緣故，因緣生滅的束縛的緣故，隨順於『有盡』的觀察的緣故。』
論中說：還有兩種不同的觀察：一、大悲隨順觀；二、一切相智分別觀。大悲隨順觀有四種：一、愚癡顛倒；二、在其他地方求解脫；三、通過其他道求解脫；四、尋求其他的解脫。什麼是愚癡顛倒呢？就是隨順於所執著的地方，觀察愚癡和顛倒，因為執著于『我』的緣故。在一切地方受生，都是因為遠離了『我』，所以才會有生。什麼是愚癡呢？就是因為無明的黑暗。正如經文所說：『這位菩薩觀察世間的生滅之後，這樣想：世間所有受身和產生的地方的差別，都是因為貪著于『我』的緣故。如果離開了對『我』的執著，那麼世間就不會有產生的地方了。』愚癡所矇蔽而貪著于『我』，就像這樣顛倒，以及在有相支中的疑惑顛倒，正如經文所說：『菩薩又這樣想：這些凡夫被愚癡所矇蔽而貪著于『我』，沒有智慧的黑暗遮蔽，總是尋求有和無等等。』什麼是在其他地方求解脫呢？這些凡夫如此愚癡顛倒
【English Translation】 English version: Vakkula, so do I. Ignorance ceasing, action ceases; that is the cessation Vakkula, so do I.' Therefore, these four are not made without a cause, but in accordance with existence. As the sutra says, 'Ignorance is the condition for action; this is the observation and saying in accordance with existence, so do I. Ignorance ceasing, action ceases; this is the observation and saying in accordance with the cessation of all that exists, so do I.' Therefore, if things are born without a cause, they should always be born and never not be born. Because there is no fixed cause, they may also never be born. Why? Because they are born without a cause. This is not what the Buddha's Dharma delights in. If so, then the observation in accordance with existence is because of a cause and not without a cause; if there is no cause, it cannot be said to be in accordance with existence. This is called the ten kinds of observation of the differences in the characteristics of the truth of the collection of conditions, which has been explained.
The sutra says: 'This Bodhisattva thus observes the ten kinds of conditioned arising in reverse and forward order, namely: because the conditions are in sequence, because they are contained by one mind, because they are accomplished by one's own karma, because they do not abandon each other, because the three paths (path of affliction, path of karma, path of suffering) are not cut off, because of observing the past and future limits, because the three sufferings (suffering of suffering, suffering of change, suffering of conditioning) are collected, because of conditioned arising, because of the bondage of conditioned arising and ceasing, because of observing in accordance with the cessation of existence.'
The treatise says: There are also two different observations: first, observation in accordance with great compassion; second, observation of differentiation with all-aspect wisdom. Observation in accordance with great compassion has four types: first, foolishness and inversion; second, seeking liberation elsewhere; third, seeking liberation through other paths; fourth, seeking other liberations. What is foolishness and inversion? It is observing foolishness and inversion in accordance with what is clung to, because of clinging to 'self'. Being born in all places is because of being far from 'self', so there is birth. What is foolishness? It is because of the darkness of ignorance. As the sutra says: 'This Bodhisattva, after observing the arising and ceasing of the world, thinks thus: all the differences in the places of receiving bodies and being born in the world are because of clinging to 'self'. If one is free from clinging to 'self', then there will be no place of birth in the world.' Being blinded by foolishness and clinging to 'self' is like this inversion, as well as the inversion of doubt in the branches of existence, as the sutra says: 'The Bodhisattva also thinks thus: these ordinary people are blinded by foolishness and cling to 'self', obscured by the darkness of ignorance, and always seek existence and non-existence, and so on.' What is seeking liberation elsewhere? These ordinary people are so foolish and inverted.
倒，常應于阿梨耶識及阿陀那識中求解脫，乃于余處我我所中求解脫。此對治，如經「是菩薩作是念：三界虛妄，但是一心作，乃至老壞名死」故。云何異道求解脫？于顛倒因中求解脫。顛倒因有三種：性因、自在天因、苦行因及無因。不應如是求。何以故？因緣有支二種業能起因緣事故，如經「是中無明有二種作：一者緣中癡令眾生惑；二者與行作因」如是等故。自生因故，如經「是中無明緣行者，無明因緣令行不斷，助成行故」如是等故。煩惱業妄想因故、非樂因故，如經「是中無明、愛、取三分不斷，是煩惱道」如是等故。先中際因故，及中后際因故，中際前後二際故，如經「是中無明因緣行者，是見過去世事」如是等故。若無如是事，則種種眾生亦無，云何求異解脫？真解脫者有四種相：離一切苦相、無為相、遠離染相、出世間相。彼諸行苦事隨逐乃至無色有縛，如經「十二因緣分說名三苦。無明行乃至六入名為行苦」如是等故。如是因緣生故，如經「是中無明因緣行因緣能生行，余亦如是」等故。如是復染生縛，如經「是中無明緣行，是生縛說，余亦如是」等故。如是隨順有求無色有解脫，如經「無明因緣行，隨順有觀說，余亦如是」等故。如是大悲隨順觀因緣集已說。一切相智分別觀者，是中有九種：一
【現代漢語翻譯】 現代漢語譯本 倒（顛倒），常在阿梨耶識（阿賴耶識，儲存一切種子識）及阿陀那識（末那識，執著自我）中尋求解脫，卻不在其他我及我所（執著的對象）中尋求解脫。這種對治方法，如經中所說：『菩薩這樣想：三界是虛妄的，都只是由一心所造作，乃至衰老敗壞以至死亡』。 異教徒如何尋求解脫呢？他們在顛倒的因中尋求解脫。顛倒的因有三種：自性因、自在天因、苦行因以及無因。不應該這樣尋求解脫。為什麼呢？因為因緣有支，兩種業能引發因緣事故，如經中所說：『這其中無明有兩種作用：一是使眾生在因緣中迷惑；二是為行（業行）作因』等等。 因為是自生之因，如經中所說：『這其中無明緣行，無明因緣使行不斷，助成行』等等。 因為是煩惱業妄想之因，不是快樂之因，如經中所說：『這其中無明、愛、取三者不斷，是煩惱道』等等。 因為是先中際之因，以及中后際之因，中際連線前後二際，如經中所說：『這其中無明因緣行，是見過去世事』等等。 如果沒有這樣的事情，那麼種種眾生也不會存在，又如何尋求其他的解脫呢？真正的解脫有四種相：遠離一切苦相、無為相、遠離染污相、出世間相。 那些行苦之事，跟隨乃至無色界也有束縛，如經中所說：『十二因緣分說名為三苦。無明行乃至六入名為行苦』等等。 因為是這樣的因緣所生，如經中所說：『這其中無明因緣行，因緣能生行，其餘也一樣』等等。 因為是這樣反覆染污而生束縛，如經中所說：『這其中無明緣行，是生縛之說，其餘也一樣』等等。 因為是這樣隨順有而尋求無色有解脫，如經中所說：『無明因緣行，隨順有觀說，其餘也一樣』等等。 這樣大悲隨順觀因緣集已經說完。一切相智分別觀者，這其中有九種：一
【English Translation】 English version 'Delusion' (倒, refers to inverted views), often seeks liberation in the Ālaya-vijñāna (阿梨耶識, storehouse consciousness) and the Ādāna-vijñāna (阿陀那識, manas-consciousness, clinging to self), but not in other 'self' and 'what belongs to self' (objects of attachment). This antidote is as stated in the sutra: 'The Bodhisattva thinks thus: The three realms are illusory, but are created by one mind, even to old age, decay, and death.' How do non-Buddhist paths seek liberation? They seek liberation in the causes of delusion. There are three causes of delusion: the cause of nature, the cause of Īśvara (自在天因, the creator god), the cause of asceticism, and the cause of no cause. One should not seek liberation in this way. Why? Because the causal conditions have branches, and two kinds of karma can cause causal events, as stated in the sutra: 'Among these, ignorance has two functions: first, it causes beings to be deluded in causal conditions; second, it acts as a cause for action (行)' and so on. Because it is a self-generating cause, as stated in the sutra: 'Among these, ignorance conditions action; ignorance conditions action to be continuous, helping to complete action' and so on. Because it is the cause of afflictions, karma, and delusion, not the cause of happiness, as stated in the sutra: 'Among these, ignorance, craving, and grasping are not interrupted, which is the path of affliction' and so on. Because it is the cause of the beginning and middle, and the cause of the middle and end, the middle connecting the beginning and end, as stated in the sutra: 'Among these, ignorance conditions action, which is seeing past events' and so on. If there were no such things, then various beings would not exist, so how can one seek other liberations? True liberation has four characteristics: freedom from all suffering, non-action, freedom from defilement, and transcendence of the world. Those suffering actions follow even to the realm of formlessness, as stated in the sutra: 'The twelve links of dependent origination are divided and called the three sufferings. Ignorance, action, and even the six entrances are called suffering actions' and so on. Because it is born from such causal conditions, as stated in the sutra: 'Among these, ignorance conditions action, and causal conditions can generate action, and so on' and so on. Because it is repeatedly defiled and bound, as stated in the sutra: 'Among these, ignorance conditions action, which is said to be the bondage of birth, and so on' and so on. Because it is in accordance with existence that one seeks liberation in the formless realm, as stated in the sutra: 'Ignorance conditions action, which is said to be in accordance with the view of existence, and so on' and so on. Thus, great compassion in accordance with the view of the collection of causal conditions has been explained. The all-aspect wisdom that distinguishes and observes has nine aspects: one
、染凈分別觀，著我慢離我慢染凈故，如經「是菩薩觀世間生滅已，作是念：世間所有受身生處差別，皆以貪著我故。若離著我，則無世間生處」故。二、依止觀，此因緣集依何等法？如經「是菩薩復作是念：不如實知諸諦第一義故名為無明」如是等故。三方便觀，因緣有支二種業能起因緣事故，如經「是中無明有二種作：一者緣中癡令眾生惑；二者與行作因」如是等故。四、因緣相觀，有支無作故，如經「是中無明緣行，無明因緣令行不斷，助成行故」如是等故。五、入諦觀，三道苦集諦故，如經「是中無明、愛、取三分不斷，是煩惱道。行有二分不斷，是業道。余因緣分不斷，是苦道」故。六、力無力信入依觀，先中后際化勝故，如經「無明緣行者，是見過去世事」如是等故。七、增上慢非增上慢信入觀，不如實知微苦我慢故，如經「是中無明行乃至六入名為行苦」如是等故。八、無始觀，中際因緣生故，后際生隨順縛故，如經「無明因緣行因緣能生行，余亦如是。無明因緣行，是生縛說，余亦如是」故。九、種種觀，隨順有觀故，欲色無色愛等，如經「無明因緣行，隨順有觀說，余亦如是」故。如是不住道行勝已說。次說彼果勝有五種相：一、得對治行勝及離障勝；二、得修行勝；三、得三昧勝；四、得不壞心
【現代漢語翻譯】 現代漢語譯本 一、染凈分別觀：觀察染污和清凈的區別，在於執著于『我慢』（認為『我』是優越的傲慢）還是脫離『我慢』。如經典所說：『這位菩薩觀察世間的生滅后，這樣想：世間所有承受身體、產生處所的差別，都是因為貪著於我的緣故。如果脫離了對我的執著，就沒有世間的產生處所了。』 二、依止觀：此因緣（導致輪迴的原因和條件）的集合依賴於什麼法？如經典所說：『這位菩薩又這樣想：因為不如實地瞭解諸諦（四聖諦）的第一義，所以叫做無明（對真理的迷惑）。』等等。 三、方便觀：因緣有支（十二因緣的各個環節）的兩種業（行為）能夠引發因緣事故。如經典所說：『這其中，無明有兩種作用：一是使眾生在因緣中愚癡迷惑；二是作為『行』（業行）的原因。』等等。 四、因緣相觀：觀察因緣的相互關係，有支沒有獨立的作用。如經典所說：『這其中，無明緣於行，無明作為因緣使行不斷，幫助成就行。』等等。 五、入諦觀：進入對三道（煩惱道、業道、苦道）和苦集二諦（苦諦和集諦）的觀察。如經典所說：『這其中，無明、愛、取（貪愛、執取）這三部分不斷，是煩惱道。行、有（存在）這兩部分不斷，是業道。其餘因緣部分不斷，是苦道。』 六、力無力信入依觀：依據對過去、現在、未來三際的教化程度來判斷信心的強弱。如經典所說：『無明緣行，是觀察過去世的事情。』等等。 七、增上慢非增上慢信入觀：觀察是否如實瞭解細微的痛苦和『我慢』。如經典所說：『這其中，從無明到六入（六根）都叫做行苦。』等等。 八、無始觀：觀察中際（現在）的因緣生起，以及后際（未來）的生隨順於束縛。如經典所說：『無明因緣行，因緣能夠產生行，其餘的環節也是這樣。無明因緣行，是關於生之束縛的說法，其餘的環節也是這樣。』 九、種種觀：觀察隨順於『有』（存在）的各種現象，如對欲界、色界、無色界的貪愛等等。如經典所說：『無明因緣行，是隨順於『有』的觀察的說法，其餘的環節也是這樣。』 像這樣，不住于道的殊勝修行已經講完。接下來講彼果（修行的結果）的殊勝，有五種相：一、獲得對治（克服煩惱）的殊勝修行以及脫離障礙的殊勝；二、獲得修行的殊勝；三、獲得三昧（禪定）的殊勝；四、獲得不壞（不可動搖）的信心。
【English Translation】 English version 1. Observation of Discrimination between Defilement and Purity: Observing the difference between defilement and purity lies in whether one clings to 'Māna' (arrogance that 'I' am superior) or detaches from 'Māna'. As the scripture says: 'This Bodhisattva, having observed the arising and ceasing of the world, thinks thus: All the differences in receiving bodies and places of birth in the world are due to attachment to 'I'. If one detaches from attachment to 'I', then there will be no places of birth in the world.' 2. Reliance on Observation: Upon what Dharma does this collection of causes and conditions (the causes and conditions leading to Samsara) depend? As the scripture says: 'This Bodhisattva further thinks thus: Because of not truly knowing the first meaning of the Truths (the Four Noble Truths), it is called Avidyā (ignorance of the truth).' and so on. 3. Expedient Observation: The two kinds of Karma (actions) of the limbs of Dependent Origination (the links of the Twelve Nidānas) can initiate the events of causes and conditions. As the scripture says: 'Among these, Avidyā has two functions: first, it causes beings to be foolish and deluded in causes and conditions; second, it acts as the cause for 'Saṃskāra' (volitional action).' and so on. 4. Observation of the Characteristics of Causes and Conditions: Observing the mutual relationship of causes and conditions, the limbs do not have independent functions. As the scripture says: 'Among these, Avidyā conditions Saṃskāra, Avidyā as a cause and condition causes Saṃskāra to continue, helping to accomplish Saṃskāra.' and so on. 5. Observation of Entering the Truths: Entering the observation of the three paths (the path of affliction, the path of karma, and the path of suffering) and the two truths of suffering and accumulation (the Truth of Suffering and the Truth of the Accumulation of Suffering). As the scripture says: 'Among these, Avidyā, Tṛṣṇā, and Upādāna (ignorance, craving, and grasping) are not interrupted, which is the path of affliction. Saṃskāra and Bhava (volitional action and existence) are not interrupted, which is the path of karma. The remaining parts of causes and conditions are not interrupted, which is the path of suffering.' 6. Observation of Entering with Strong or Weak Faith: Judging the strength of faith based on the degree of teaching in the past, present, and future. As the scripture says: 'Avidyā conditions Saṃskāra, which is observing the events of the past life.' and so on. 7. Observation of Entering with or without Superior Arrogance: Observing whether one truly understands subtle suffering and 'Māna'. As the scripture says: 'Among these, from Avidyā to Ṣaḍāyatana (the six sense bases) are all called the suffering of Saṃskāra.' and so on. 8. Observation of Beginninglessness: Observing the arising of causes and conditions in the middle (present), and the future arising following bondage. As the scripture says: 'Avidyā conditions Saṃskāra, causes and conditions can produce Saṃskāra, and the other links are also like this. Avidyā conditions Saṃskāra, which is a statement about the bondage of birth, and the other links are also like this.' 9. Observation of Various Kinds: Observing various phenomena that follow 'Bhava' (existence), such as craving for the desire realm, the form realm, and the formless realm, and so on. As the scripture says: 'Avidyā conditions Saṃskāra, which is a statement about the observation following 'Bhava', and the other links are also like this.' Like this, the superior practice of not dwelling in the path has been explained. Next, the superiority of its result (the result of practice) will be explained, which has five aspects: 1. Obtaining the superior practice of counteracting (overcoming afflictions) and the superiority of being free from obstacles; 2. Obtaining the superiority of practice; 3. Obtaining the superiority of Samādhi (meditative concentration); 4. Obtaining the indestructible (unshakable) faith.
勝；五、得自在力勝。云何得對治行勝？謂三解脫門。
經曰：是菩薩如是十種觀因緣集已，無我、無壽命、無眾生，自性空，離作者、受者。如是觀時，空解脫門現前生。是菩薩觀彼有支自性滅故，常解脫現前。見因緣處無少法相可生，如是不見少法相故，無相解脫門現前生。是菩薩如是入空、入無相，不生愿樂，唯除大悲為首教化眾生。如是無愿解脫門現前生。是菩薩修行是三解脫門，離彼我相、離作者受者相、離有無相。
論曰：是中空解脫門有三種相說：一、見眾生無我；二、見法無我；三、彼二作無見，無作者故。如經「是菩薩如是十種觀因緣集已，無我、無壽命、無眾生，自性空，離作者、受者。如是觀時，空解脫門現前生」故。見眾生無我者，無我、無壽命、無眾生，此句示現。見法無我者，自性空，此句示現。彼二作無者，見眾生及法無作事等，以無作者作事亦無，不見作者故，離作者受者，此句示現。無相解脫門，亦三種相說：一、滅障；二、得對治；三、念相不行。如經「是菩薩觀彼有支自性滅故，常解脫現前。見因緣處無少法相可生，如是不見少法相故，無相解脫門現前生」。是中滅障者，觀彼有支自性滅故，此句示現。得對治者，常解脫現前，此句示現。念相不行者，見因緣處
【現代漢語翻譯】 現代漢語譯本：勝妙之處有五點：一、得陀羅尼勝；二、得三昧勝；三、得慧勝；四、得對治行勝；五、得自在力勝。如何能獲得對治行勝呢？就是通過三種解脫門。
經文說：『這位菩薩這樣通過十種方式觀察因緣聚合后，認識到無我（anatta，沒有永恒不變的自我）、無壽命（no life-span，生命是短暫的）、無眾生（no being，沒有獨立的個體存在），自性本空（svabhava-sunyata，事物本質是空性的），遠離作者（kartr，造作者）和受者（bhoktr，承受者）。這樣觀察時，空解脫門（sunyata-vimoksha-mukha，通過領悟空性而獲得的解脫之門）便會顯現。這位菩薩觀察到十二有支（dvadasanga-pratityasamutpada，十二因緣）的自性滅盡，因此常解脫（nitya-vimoksha，恒常的解脫）顯現。見到因緣之處沒有絲毫法相可以產生，像這樣不見任何法相，無相解脫門（animitta-vimoksha-mukha，不執著于任何表象的解脫之門）便會顯現。這位菩薩這樣進入空性，進入無相，不生起願望和喜樂，唯有以大悲心（maha-karuna，偉大的慈悲）為首來教化眾生。這樣無愿解脫門（apranihita-vimoksha-mukha，不追求任何願望的解脫之門）便會顯現。這位菩薩修行這三種解脫門，遠離彼我之相、遠離作者受者之相、遠離有無之相。』
論中說：『這其中空解脫門有三種相來說明：一、見到眾生無我；二、見到法無我；三、對前兩者不作任何見解，因為沒有造作者。』如經文所說：『這位菩薩這樣通過十種方式觀察因緣聚合后，認識到無我、無壽命、無眾生，自性本空，遠離作者和受者。這樣觀察時，空解脫門便會顯現。』見到眾生無我，就是用『無我、無壽命、無眾生』這句來顯示。見到法無我，就是用『自性空』這句來顯示。對前兩者不作任何見解，就是見到眾生及法沒有造作等，因為沒有造作者，造作之事也就不存在，因為不見造作者，所以說『遠離作者受者』，用這句來顯示。無相解脫門，也有三種相來說明：一、滅除障礙；二、獲得對治；三、念頭之相不再執行。如經文所說：『這位菩薩觀察到十二有支的自性滅盡，因此常解脫顯現。見到因緣之處沒有絲毫法相可以產生，像這樣不見任何法相，無相解脫門便會顯現。』這其中滅除障礙，就是用『觀察到十二有支的自性滅盡』這句來顯示。獲得對治，就是用『常解脫顯現』這句來顯示。念頭之相不再執行，就是『見到因緣之處』。
【English Translation】 English version: There are five superiorities: 1. Superiority of obtaining Dharani (total recall); 2. Superiority of obtaining Samadhi (meditative absorption); 3. Superiority of obtaining Wisdom; 4. Superiority of obtaining the practice of antidotes; 5. Superiority of obtaining the power of freedom. How does one obtain the superiority of the practice of antidotes? It is through the three doors of liberation.
The Sutra says: 'This Bodhisattva, having thus contemplated the aggregation of conditions through ten means, realizes no self (anatta, absence of a permanent self), no life-span (no life-span, life is transient), no being (no being, no independent individual existence), emptiness of inherent nature (svabhava-sunyata, the essence of things is emptiness), and is detached from the maker (kartr, the creator) and the receiver (bhoktr, the one who experiences). When contemplating in this way, the door of emptiness liberation (sunyata-vimoksha-mukha, the door of liberation obtained through realizing emptiness) manifests. This Bodhisattva observes that the self-nature of the twelve limbs of dependent origination (dvadasanga-pratityasamutpada, the twelve links of dependent origination) is extinguished, therefore, constant liberation (nitya-vimoksha, constant liberation) manifests. Seeing that in the place of conditions, no dharma characteristic can arise, and thus not seeing any dharma characteristic, the door of signlessness liberation (animitta-vimoksha-mukha, the door of liberation that does not cling to any appearances) manifests. This Bodhisattva, thus entering emptiness, entering signlessness, does not generate desires and pleasures, but only takes great compassion (maha-karuna, great compassion) as the head to teach and transform sentient beings. Thus, the door of wishlessness liberation (apranihita-vimoksha-mukha, the door of liberation that does not pursue any wishes) manifests. This Bodhisattva cultivates these three doors of liberation, detaching from the characteristics of self and other, detaching from the characteristics of maker and receiver, and detaching from the characteristics of existence and non-existence.'
The Treatise says: 'Among these, the door of emptiness liberation has three aspects to explain: 1. Seeing that sentient beings have no self; 2. Seeing that dharmas have no self; 3. Not making any views about the previous two, because there is no maker.' As the Sutra says: 'This Bodhisattva, having thus contemplated the aggregation of conditions through ten means, realizes no self, no life-span, no being, emptiness of inherent nature, and is detached from the maker and the receiver. When contemplating in this way, the door of emptiness liberation manifests.' Seeing that sentient beings have no self is shown by the phrase 'no self, no life-span, no being.' Seeing that dharmas have no self is shown by the phrase 'emptiness of inherent nature.' Not making any views about the previous two is seeing that sentient beings and dharmas have no making, etc., because there is no maker, the making does not exist either, because the maker is not seen, therefore it is said 'detached from the maker and the receiver,' which is shown by this phrase. The door of signlessness liberation also has three aspects to explain: 1. Extinguishing obstacles; 2. Obtaining antidotes; 3. The characteristics of thoughts no longer operate. As the Sutra says: 'This Bodhisattva observes that the self-nature of the twelve limbs of dependent origination is extinguished, therefore, constant liberation manifests. Seeing that in the place of conditions, no dharma characteristic can arise, and thus not seeing any dharma characteristic, the door of signlessness liberation manifests.' Among these, extinguishing obstacles is shown by the phrase 'observes that the self-nature of the twelve limbs of dependent origination is extinguished.' Obtaining antidotes is shown by the phrase 'constant liberation manifests.' The characteristics of thoughts no longer operate is 'seeing that in the place of conditions.'
無少法相可生，此句示現。無愿解脫門亦三種相說：一、依止；二、體；三、勝。如經「是菩薩如是入空、入無相，不生愿樂，唯除大悲為首教化眾生，如是無愿解脫門現前生」故。是中入空入無相，是名依止。以依止入空入無相故，能成無愿不生愿樂。不生愿樂，是名無愿體。大悲為首教化眾生者，是名為勝。聲聞亦有不生愿樂無愿體，遠離大悲、不樂教化眾生故。滅障勝者，離三種相故，如經「是菩薩修行是三解脫門，離彼我相、離作者受者相、離有無相」故。如是次第於五地中遠離，平等深凈心故。四地中遠離出沒等相，此六地中遠離法平等故。云何得修行勝？
經曰：是菩薩大悲轉增，以重悲故，勤行精進，未滿助菩提分法欲令滿足。菩薩作是念：有為和合故、行離和合故、不行眾緣具故、行不具故不行。唯我知有為法多過，不應具和合因緣，亦不畢竟滅有為法，為教化眾生故。諸佛子！菩薩如是知有為法多過，離自性不生不滅自性觀。是菩薩作如是觀已，起大悲故、不捨一切眾生故，即時得無障礙智門現前，名般若波羅蜜行光明現前。是菩薩成就如是般若波羅蜜行光明現前照已，為滿助菩提分法因緣而不與有為法共住，觀有為法性寂滅相亦不住其中，欲具足無上菩提分法故。
論曰：得修行勝
【現代漢語翻譯】 現代漢語譯本 '無少法相可生'，此句是（佛）的示現。'無愿解脫門'也有三種相來說明：一、依止（基礎）；二、體（本質）；三、勝（殊勝）。如經文所說：'這位菩薩這樣進入空性、進入無相，不生起愿樂，唯有以大悲心為首來教化眾生，這樣無愿解脫門就現前生起'。這裡，'入空入無相'，這叫做依止。因為依止於進入空性、進入無相，所以能成就無愿，不生起愿樂。'不生愿樂'，這叫做無愿體。'以大悲心為首教化眾生'，這叫做殊勝。聲聞乘也有不生愿樂的無愿體，但他們遠離大悲心，不樂於教化眾生。滅除障礙的殊勝之處，在於遠離三種相，如經文所說：'這位菩薩修行這三種解脫門，遠離彼我相、遠離作者受者相、遠離有無相'。像這樣次第地在五地（菩薩修行果位）中遠離，因為有平等深凈的心。在四地中遠離出沒等相，這在六地中遠離法的平等性。怎樣才能得到修行的殊勝呢？ 經文說：'這位菩薩的大悲心更加增長，因為有深重的悲心，所以勤奮地修行精進，對於未圓滿的助菩提分法，想要令其圓滿。菩薩這樣想：因為有為法是和合而成的，所以修行要遠離和合；因為不行，所以眾緣具足；因為修行不具足，所以不行。只有我知道有為法有很多過患，不應該具足和合的因緣，也不應該畢竟滅除有為法，爲了教化眾生。諸位佛子！菩薩像這樣知道有為法有很多過患，遠離自性，不生不滅的自性觀。這位菩薩這樣觀察之後，生起大悲心，不捨棄一切眾生，即時得到無障礙智門現前，名叫般若波羅蜜行光明現前。這位菩薩成就了這樣的般若波羅蜜行光明現前照耀之後，爲了圓滿助菩提分法的因緣，而不與有為法共同居住，觀察有為法的自性寂滅相，也不住在其中，想要具足無上菩提分法。' 論中說：得到修行的殊勝。
【English Translation】 English version 'No slightest dharma characteristic can arise,' this sentence is a manifestation (of the Buddha). The 'door of liberation without aspiration' also has three aspects to explain: 1. Reliance (foundation); 2. Essence; 3. Excellence. As the sutra says, 'This Bodhisattva thus enters emptiness, enters non-appearance, does not generate aspiration and joy, only takes great compassion as the head to teach and transform sentient beings, thus the door of liberation without aspiration arises.' Here, 'entering emptiness and entering non-appearance' is called reliance. Because of relying on entering emptiness and entering non-appearance, one can achieve no aspiration and not generate aspiration and joy. 'Not generating aspiration and joy' is called the essence of no aspiration. 'Taking great compassion as the head to teach and transform sentient beings' is called excellence. The Shravakas also have the essence of no aspiration of not generating aspiration and joy, but they are far from great compassion and do not delight in teaching and transforming sentient beings. The excellence of eliminating obstacles lies in being far from the three characteristics, as the sutra says, 'This Bodhisattva cultivates these three doors of liberation, being far from the characteristic of self and other, being far from the characteristic of agent and recipient, being far from the characteristic of existence and non-existence.' In this way, one gradually distances oneself in the five Bhumis (stages of Bodhisattva practice), because of having an equal, profound, and pure mind. In the four Bhumis, one is far from the characteristics of arising and ceasing, etc. In the sixth Bhumi, one is far from the equality of dharmas. How can one obtain the excellence of practice? The sutra says, 'This Bodhisattva's great compassion increases even more, because of having deep compassion, therefore diligently practices with vigor, wanting to fulfill the auxiliary factors of Bodhi that are not yet complete. The Bodhisattva thinks like this: Because conditioned dharmas are formed by combination, therefore practice should be far from combination; because of not practicing, the conditions are complete; because practice is incomplete, therefore one does not practice. Only I know that conditioned dharmas have many faults, one should not fulfill the causes and conditions of combination, nor should one ultimately extinguish conditioned dharmas, for the sake of teaching and transforming sentient beings. Disciples of the Buddhas! The Bodhisattva knows that conditioned dharmas have many faults, being far from self-nature, the view of self-nature that neither arises nor ceases. After this Bodhisattva observes in this way, generating great compassion, not abandoning all sentient beings, immediately obtains the unobstructed wisdom door appearing before him, called the light of Prajnaparamita practice appearing before him. After this Bodhisattva achieves such light of Prajnaparamita practice appearing before him, in order to fulfill the causes and conditions of the auxiliary factors of Bodhi, he does not dwell together with conditioned dharmas, observes the nature of conditioned dharmas as the characteristic of quiescence and extinction, and does not dwell in it, wanting to fulfill the factors of unsurpassed Bodhi.' The treatise says: Obtaining the excellence of practice.
者有二種修行：一、發勇猛修行；二、起丈夫志修行。發勇猛修行者，知有為法多過，遠離生業煩惱同縛，作勝利益眾生。如經「是菩薩大悲轉增，以重悲故，勤行精進，未滿助菩提分法欲令滿足。菩薩作是念：有為和合故、行離和合故、不行眾緣具故、行不具故不行。唯我知有為法多過，不應具和合因緣，亦不畢竟滅有為法，為教化眾生故」。起丈夫志修行者，厭對觀見多過觀故、滅對故、自性同相無觀故。如經「諸佛子！菩薩如是知有為法多過，離自性不生不滅自性觀」故。修行勝者，智及大悲勝隨順故，依不住道行，無障礙智門現前，般若波羅蜜行光明現前，知有為法及涅槃平等證故、彼不共住故、彼助道行不滿故。如經「是菩薩作如是觀已，起大悲故、不捨一切眾生故，即時得無障礙智門現前，名般若波羅蜜行光明現前。是菩薩成就如是般若波羅蜜行光明現前照已，為滿助菩提分法因緣而不與有為法共住，觀有為法性寂滅相亦不住其中，欲具足無上菩提分法故」。無障礙智者，謂如來智，然此未成就，名為光明現前。云何得三昧勝？有十空三昧門同爲上首，及彼眷屬故。
經曰：是菩薩住此菩薩現前地中，得信空三昧、性空三昧、第一義空三昧、第一空三昧、大空三昧、合空三昧、起空三昧、如實不分
【現代漢語翻譯】 現代漢語譯本 有兩種修行方式：第一種是發起勇猛的修行；第二種是生起大丈夫氣概的修行。發起勇猛的修行，是指了知有為法（Samskrta-dharma，指由因緣和合而生的事物）的過患很多，遠離產生業力的煩惱，如同被束縛一樣，從而為眾生創造殊勝的利益。如經文所說：『這位菩薩的大悲心更加增長，因為深重的悲心，勤奮地修行精進，對於尚未圓滿的助菩提分法（bodhipaksadharma，又稱菩提分法，是幫助修行者達到菩提的修行方法）希望令其圓滿。菩薩這樣想：因為有為法的和合，所以有行為；因為離和合，所以沒有行為；因為眾緣具足，所以有行為；因為不具足，所以沒有行為。只有我知道有為法的過患很多，不應該促成和合的因緣，也不完全滅除有為法，這是爲了教化眾生的緣故。』 生起大丈夫氣概的修行，是指厭惡對有為法進行觀察，因為觀察到有為法的過患很多；滅除對有為法的執著；因為有為法的自性是相同的，所以不進行觀察。如經文所說：『諸佛之子！菩薩像這樣了知有為法的過患很多，遠離自性，不生不滅地觀察自性。』 修行殊勝的人，是因為智慧和大悲殊勝地隨順，依靠不住于道的修行，無障礙的智慧之門顯現，般若波羅蜜（Prajnaparamita，通過它可以達到智慧的彼岸）的修行光明顯現，了知有為法和涅槃（Nirvana，佛教修行的最終目標，指脫離輪迴的狀態）是平等的，因此不住于有為法，因為助道的修行尚未圓滿。如經文所說：『這位菩薩在這樣觀察之後，生起大悲心，不捨棄一切眾生，即時獲得無障礙的智慧之門顯現，名為般若波羅蜜的修行光明顯現。這位菩薩成就了這樣的般若波羅蜜的修行光明顯現照耀之後，爲了圓滿助菩提分法的因緣而不與有為法共同存在，觀察有為法的自性寂滅之相，也不住在其中，想要具足無上的菩提分法。』 無障礙的智慧，指的是如來的智慧，然而此時尚未成就，所以稱為光明顯現。如何才能獲得三昧（Samadhi，指精神專注的狀態）的殊勝呢？有十空三昧門（Sunyata-samadhi，通過對空的冥想而獲得的禪定狀態）共同作為首要，以及它們的眷屬。 經文說：這位菩薩安住于這個菩薩現前地中，獲得信空三昧（Śūnyatā-samādhi，相信一切皆空的禪定）、性空三昧（Svabhāva-śūnyatā-samādhi，認識到事物本質為空的禪定）、第一義空三昧（Paramārtha-śūnyatā-samādhi，體悟最高真理為空的禪定）、第一空三昧（Prathama-śūnyatā-samādhi，最初的空性禪定）、大空三昧（Mahā-śūnyatā-samādhi，對廣闊的空性的禪定）、合空三昧（Samhata-śūnyatā-samādhi，綜合的空性禪定）、起空三昧（Utthāna-śūnyatā-samādhi，從空性中生起的禪定）、如實不分
【English Translation】 English version There are two kinds of practice: first, the practice of generating courageous effort; second, the practice of arousing the aspiration of a great person. Generating courageous effort in practice means knowing the many faults of conditioned dharmas (Samskrta-dharma, phenomena that arise from causes and conditions), staying away from the afflictions that generate karma, like being bound, and creating supreme benefit for sentient beings. As the sutra says, 'The Bodhisattva's great compassion increases even more. Because of this profound compassion, they diligently practice with vigor, desiring to fulfill the auxiliary factors of enlightenment (bodhipaksadharma, also known as the wings to enlightenment, practices that help practitioners reach enlightenment) that are not yet complete. The Bodhisattva thinks thus: Because of the combination of conditioned dharmas, there is action; because of separation from combination, there is no action; because the conditions are complete, there is action; because they are incomplete, there is no action. Only I know the many faults of conditioned dharmas. I should not promote the causes and conditions for combination, nor should I completely extinguish conditioned dharmas, for the sake of teaching sentient beings.' Arousing the aspiration of a great person in practice means disliking the observation of conditioned dharmas, because one observes the many faults of conditioned dharmas; eliminating attachment to conditioned dharmas; because the self-nature of conditioned dharmas is the same, one does not observe them. As the sutra says, 'Children of the Buddhas! Bodhisattvas thus know the many faults of conditioned dharmas, and observe self-nature without arising or ceasing, apart from self-nature.' Those who excel in practice do so because wisdom and great compassion excel in accordance with it. Relying on practice that does not abide in the path, the gate of unobstructed wisdom manifests, the light of Prajnaparamita (Prajnaparamita, the perfection of wisdom that allows one to reach the other shore) practice manifests, knowing that conditioned dharmas and Nirvana (Nirvana, the ultimate goal of Buddhist practice, the state of liberation from the cycle of rebirth) are equal. Therefore, they do not abide in conditioned dharmas, because the auxiliary practices for enlightenment are not yet complete. As the sutra says, 'Having observed thus, this Bodhisattva, because of arousing great compassion, does not abandon all sentient beings. Immediately, they attain the manifestation of the gate of unobstructed wisdom, called the manifestation of the light of Prajnaparamita practice. Having achieved the manifestation of the light of Prajnaparamita practice, this Bodhisattva, in order to fulfill the causes and conditions for the auxiliary factors of enlightenment, does not dwell together with conditioned dharmas, observes the nature of conditioned dharmas as the aspect of quiescence and extinction, and does not abide in it, desiring to complete the unsurpassed factors of enlightenment.' Unobstructed wisdom refers to the wisdom of the Tathagata, but it is not yet achieved at this time, so it is called the manifestation of light. How can one attain the excellence of Samadhi (Samadhi, a state of mental concentration)? There are ten doors of emptiness Samadhi (Sunyata-samadhi, a meditative state achieved through contemplation of emptiness) together as the foremost, as well as their retinue. The sutra says: This Bodhisattva, abiding in this present ground of the Bodhisattva, attains the Samadhi of believing in emptiness (Śūnyatā-samādhi, meditation on believing everything is empty), the Samadhi of the emptiness of nature (Svabhāva-śūnyatā-samādhi, meditation on realizing the essence of things is empty), the Samadhi of the emptiness of the ultimate meaning (Paramārtha-śūnyatā-samādhi, meditation on realizing the highest truth is empty), the Samadhi of the first emptiness (Prathama-śūnyatā-samādhi, the first emptiness meditation), the Samadhi of great emptiness (Mahā-śūnyatā-samādhi, meditation on vast emptiness), the Samadhi of combined emptiness (Samhata-śūnyatā-samādhi, meditation on combined emptiness), the Samadhi of arising emptiness (Utthāna-śūnyatā-samādhi, meditation on arising from emptiness), truly without division
別空三昧、不捨空三昧、得離不離空三昧。是菩薩得如是等十空三昧門上首，百千萬空三昧門現在前。如是十無相三昧門上首，百千萬無相三昧門現在前。如是十無愿三昧門上首，百千萬無愿三昧門現在前。
論曰：此空三昧有四種差別：一、觀；二、不放逸；三、得增上；四、因事。除第四三昧有五三昧，是名為觀。一、觀眾生無我，如經「得信空三昧」故。二、觀法無我，如經「性空三昧」故。三、取彼空觀，如經「第一義空三昧」故。四、依彼阿黎耶識觀，如經「大空三昧」故。五、觀轉識，如經「合空三昧」故。不放逸者，第四三昧分別善修行故、修行無厭足故，如經「第一空三昧」故。得增上者，第七三昧得增上功德，如經「起空三昧」故。因事者，餘三種三昧智障凈因事，如經「如實不分別空三昧」故。教化眾生因事，如經「不捨空三昧」故。愿取有因事，如經「得離不離空三昧」故。如是愿取，有遠離煩惱染而隨順諸有故，名離不離。云何得不壞心勝？
經曰：是菩薩住菩薩現前地中，復轉滿足不壞心、決定心、真心、深心、不退轉心、不休息心、凈心、無邊心、求智心、滿足方便智行心。
論曰：不壞心者，堅固不退故。是不壞心有九種：一、信觀不壞，如經「決定心」故。二、
【現代漢語翻譯】 現代漢語譯本：別空三昧（區別于其他空的三昧）、不捨空三昧（不捨棄空的三昧）、得離不離空三昧（既得到解脫又不完全脫離世間的三昧）。這些是菩薩所證得的十種空三昧門的上首，並且有百千萬種空三昧門在眼前顯現。同樣，這是十種無相三昧門的上首，百千萬種無相三昧門在眼前顯現。這也是十種無愿三昧門的上首，百千萬種無愿三昧門在眼前顯現。
論曰：這種空三昧有四種差別：一、觀（觀察）；二、不放逸（精進）；三、得增上（獲得殊勝）；四、因事（因緣）。除了第四種三昧外，有五種三昧是名為觀。一、觀察眾生無我，如經中所說『得信空三昧』。二、觀察法無我，如經中所說『性空三昧』。三、取彼空觀，如經中所說『第一義空三昧』。四、依彼阿黎耶識觀，如經中所說『大空三昧』。五、觀察轉識，如經中所說『合空三昧』。不放逸是指第四種三昧，因為分別善修行，修行沒有厭足，如經中所說『第一空三昧』。得增上是指第七種三昧，因為獲得殊勝功德，如經中所說『起空三昧』。因事是指其餘三種三昧，是智障清凈的因緣，如經中所說『如實不分別空三昧』。教化眾生是因緣，如經中所說『不捨空三昧』。愿取有是因緣，如經中所說『得離不離空三昧』。像這樣愿取有，有遠離煩惱染污而隨順諸有的緣故，名為離不離。如何才能得到不壞的心勝呢？
經曰：這位菩薩安住于菩薩現前地中，又進一步圓滿不壞心、決定心、真心、深心、不退轉心、不休息心、凈心、無邊心、求智心、滿足方便智行心。
論曰：不壞心是指堅固不退的心。這種不壞心有九種：一、信觀不壞，如經中所說『決定心』。
【English Translation】 English version: 'Separate Emptiness Samadhi', 'Non-abandoning Emptiness Samadhi', 'Attaining Separation and Non-separation Emptiness Samadhi'. These are the foremost of the ten Emptiness Samadhi doors attained by Bodhisattvas, and hundreds of thousands of Emptiness Samadhi doors manifest before them. Likewise, these are the foremost of the ten Signless Samadhi doors, and hundreds of thousands of Signless Samadhi doors manifest before them. These are also the foremost of the ten Wishless Samadhi doors, and hundreds of thousands of Wishless Samadhi doors manifest before them.
Treatise: This Emptiness Samadhi has four distinctions: 1. Observation; 2. Non-negligence; 3. Attaining Superiority; 4. Causation. Except for the fourth Samadhi, there are five Samadhis that are called Observation. 1. Observing the absence of self in sentient beings, as the sutra says, 'Attaining Faith Emptiness Samadhi'. 2. Observing the absence of self in dharmas, as the sutra says, 'Nature Emptiness Samadhi'. 3. Taking that emptiness observation, as the sutra says, 'First Principle Emptiness Samadhi'. 4. Relying on that Ālaya Consciousness for observation, as the sutra says, 'Great Emptiness Samadhi'. 5. Observing the transforming consciousness, as the sutra says, 'Combined Emptiness Samadhi'. Non-negligence refers to the fourth Samadhi, because of distinguishing and diligently practicing, and practicing without weariness, as the sutra says, 'First Emptiness Samadhi'. Attaining superiority refers to the seventh Samadhi, because of attaining superior merits, as the sutra says, 'Arising Emptiness Samadhi'. Causation refers to the remaining three Samadhis, which are the cause of purifying the obstructions of wisdom, as the sutra says, 'Truly Not Differentiating Emptiness Samadhi'. Teaching sentient beings is causation, as the sutra says, 'Non-abandoning Emptiness Samadhi'. Wishing to take existence is causation, as the sutra says, 'Attaining Separation and Non-separation Emptiness Samadhi'. Wishing to take existence in this way, there is the reason for being apart from the defilement of afflictions and following along with all existences, hence it is called separation and non-separation. How can one attain the victory of an indestructible mind?
Sutra: This Bodhisattva dwells in the Bodhisattva's Present Ground, and further perfects the indestructible mind, the determined mind, the true mind, the profound mind, the non-retrogressing mind, the non-resting mind, the pure mind, the boundless mind, the wisdom-seeking mind, and the mind of fulfilling expedient wisdom and conduct.
Treatise: The indestructible mind refers to the mind that is firm and non-retrogressing. This indestructible mind has nine aspects: 1. Indestructible faith and observation, as the sutra says, 'Determined mind'.
堪受調柔不壞，如經「真心」故。三、於密處不驚怖不壞，如經「深心」故。四、自乘不動不壞，如經「不退轉心」故。五、發精進不壞，如經「不休息心」故。六、離嫉妒破戒垢不壞，如經「凈心」故。七、廣利益眾生不壞，如經「無邊心」故。八、求上勝解脫不壞，如經「求智心」故。九、化眾生行不壞，如經「滿足方便智行心」故。云何得自在力勝？
經曰：是菩薩此諸菩薩心隨順成就，趣向阿耨多羅三藐三菩提，不退轉精進成，一切外道異論不能動故；隨順成，入諸智地故；遠離成，轉聲聞辟支佛地故；一向成，決定趣佛智故；不退成，一切諸魔煩惱不能壞故；堅住成，善住菩薩智慧明故；正住成，善修空、無相、無愿法行故；助正行成，方便智觀故；不捨行成，集助菩提分法故。是菩薩住菩薩現前地中，般若波羅蜜行增上成就，得第三利順忍，隨順如實法無有違逆故。
論曰：是菩薩此諸菩薩心隨順成就趣向阿耨多羅三藐三菩提者，得般若波羅蜜行力勝，能深入故。是中力勝有九種：一、能降伏他力，如經「不退轉精進成，一切外道異論不能動故」。二、能斷疑力，如經「隨順成，入諸智地故」。三、自乘不動力，如經「遠離成，轉聲聞辟支佛地故」。四、密處決定信力，如經「一向成，決定
【現代漢語翻譯】 現代漢語譯本： 堪能被調伏且堅固不壞，正如經中所說的『真心』（指真實不虛的心）的緣故。三、在隱秘之處不驚慌不懼怕且堅固不壞，正如經中所說的『深心』（指深刻的心）的緣故。四、自身所乘之法不動搖且堅固不壞，正如經中所說的『不退轉心』（指永不退轉的心）的緣故。五、發起精進且堅固不壞，正如經中所說的『不休息心』（指永不停止的心）的緣故。六、遠離嫉妒且破除毀戒的污垢而堅固不壞，正如經中所說的『凈心』（指清凈的心）的緣故。七、廣泛利益眾生且堅固不壞，正如經中所說的『無邊心』（指無限的心）的緣故。八、尋求至高無上的解脫且堅固不壞，正如經中所說的『求智心』（指尋求智慧的心）的緣故。九、教化眾生的行為堅固不壞，正如經中所說的『滿足方便智行心』（指圓滿具備善巧方便和智慧的行為的心）的緣故。如何才能獲得自在之力而殊勝呢？
經中說：『這位菩薩以及這些菩薩的心隨順成就，趨向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），不退轉的精進成就，一切外道不同的論點都不能動搖他的緣故；隨順成就，進入各種智慧的境界的緣故；遠離成就，轉變聲聞（sravaka，聽聞佛法而修道者）、辟支佛（pratyekabuddha，又稱緣覺，不依師教，自己悟道的修行者）的境界的緣故；一向成就，決定趨向佛的智慧的緣故；不退成就，一切諸魔煩惱都不能破壞他的緣故；堅住成就，善於安住菩薩的智慧光明的緣故；正住成就，善於修習空、無相、無愿的法行的緣故；輔助正行成就，具備善巧方便的智慧觀照的緣故；不捨棄修行成就，積聚幫助菩提（bodhi，覺悟）的各種法門的緣故。』這位菩薩安住在菩薩現前地中，般若波羅蜜（prajna-paramita，智慧到彼岸）的修行增上成就，獲得第三種利益的順忍，隨順如實的法而沒有違逆的緣故。
論中說：『這位菩薩以及這些菩薩的心隨順成就而趨向阿耨多羅三藐三菩提，是由於獲得般若波羅蜜的修行之力而殊勝，能夠深入其中的緣故。』這其中力量的殊勝有九種：一、能夠降伏其他力量，正如經中所說的『不退轉的精進成就，一切外道不同的論點都不能動搖他的緣故』。二、能夠斷除疑惑的力量，正如經中所說的『隨順成就，進入各種智慧的境界的緣故』。三、自身所乘之法不動的力量，正如經中所說的『遠離成就，轉變聲聞、辟支佛的境界的緣故』。四、在隱秘之處具有決定的信心之力，正如經中所說的『一向成就，決定 English version: Capable of being tamed and indestructible, as stated in the sutra, because of 'true mind' (referring to a mind that is real and not false). Three, not being frightened or fearful in secret places and being indestructible, as stated in the sutra, because of 'deep mind' (referring to a profound mind). Four, one's own vehicle of Dharma not wavering and being indestructible, as stated in the sutra, because of 'non-retrogressing mind' (referring to a mind that never regresses). Five, generating diligence and being indestructible, as stated in the sutra, because of 'non-resting mind' (referring to a mind that never ceases). Six, being free from jealousy and breaking the defilements of precepts and being indestructible, as stated in the sutra, because of 'pure mind' (referring to a pure mind). Seven, broadly benefiting sentient beings and being indestructible, as stated in the sutra, because of 'boundless mind' (referring to a limitless mind). Eight, seeking supreme liberation and being indestructible, as stated in the sutra, because of 'mind seeking wisdom' (referring to a mind seeking wisdom). Nine, the actions of transforming sentient beings being indestructible, as stated in the sutra, because of 'mind fulfilling expedient wisdom actions' (referring to a mind fully possessing skillful means and wise actions). How can one obtain the power of freedom and be superior?
The sutra says: 'This Bodhisattva and these Bodhisattvas' minds accord with and accomplish, heading towards Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), the accomplishment of non-retrogressing diligence, because all externalist heterodox views cannot shake them; according with and accomplishing, entering into the realms of all wisdoms; distancing and accomplishing, transforming the realms of Sravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own); single-mindedly accomplishing, resolutely heading towards the wisdom of the Buddha; non-retrogressing accomplishing, because all demons and afflictions cannot destroy them; firmly abiding accomplishing, skillfully abiding in the light of Bodhisattva wisdom; rightly abiding accomplishing, skillfully cultivating the practices of emptiness, signlessness, and wishlessness; assisting right practice accomplishing, possessing skillful means and wise contemplation; not abandoning practice accomplishing, accumulating the factors that aid Bodhi (enlightenment).' This Bodhisattva dwells in the Bodhisattva's present ground, the practice of Prajna-paramita (perfection of wisdom) increases and accomplishes, obtaining the third benefit of compliant endurance, according with the true Dharma without any opposition.
The treatise says: 'This Bodhisattva and these Bodhisattvas' minds accord with and accomplish, heading towards Anuttara-samyak-sambodhi, because they obtain the power of Prajna-paramita practice and are superior, able to deeply enter into it.' Among these, the superiority of power has nine aspects: One, being able to subdue other powers, as stated in the sutra, 'the accomplishment of non-retrogressing diligence, because all externalist heterodox views cannot shake them.' Two, being able to cut off the power of doubt, as stated in the sutra, 'according with and accomplishing, entering into the realms of all wisdoms.' Three, the power of one's own vehicle of Dharma not moving, as stated in the sutra, 'distancing and accomplishing, transforming the realms of Sravakas and Pratyekabuddhas.' Four, having the power of resolute faith in secret places, as stated in the sutra, 'single-mindedly accomplishing, resolutely
【English Translation】 Capable of being tamed and indestructible, as stated in the sutra, because of 'true mind' (referring to a mind that is real and not false). Three, not being frightened or fearful in secret places and being indestructible, as stated in the sutra, because of 'deep mind' (referring to a profound mind). Four, one's own vehicle of Dharma not wavering and being indestructible, as stated in the sutra, because of 'non-retrogressing mind' (referring to a mind that never regresses). Five, generating diligence and being indestructible, as stated in the sutra, because of 'non-resting mind' (referring to a mind that never ceases). Six, being free from jealousy and breaking the defilements of precepts and being indestructible, as stated in the sutra, because of 'pure mind' (referring to a pure mind). Seven, broadly benefiting sentient beings and being indestructible, as stated in the sutra, because of 'boundless mind' (referring to a limitless mind). Eight, seeking supreme liberation and being indestructible, as stated in the sutra, because of 'mind seeking wisdom' (referring to a mind seeking wisdom). Nine, the actions of transforming sentient beings being indestructible, as stated in the sutra, because of 'mind fulfilling expedient wisdom actions' (referring to a mind fully possessing skillful means and wise actions). How can one obtain the power of freedom and be superior?
The sutra says: 'This Bodhisattva and these Bodhisattvas' minds accord with and accomplish, heading towards Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), the accomplishment of non-retrogressing diligence, because all externalist heterodox views cannot shake them; according with and accomplishing, entering into the realms of all wisdoms; distancing and accomplishing, transforming the realms of Sravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own); single-mindedly accomplishing, resolutely heading towards the wisdom of the Buddha; non-retrogressing accomplishing, because all demons and afflictions cannot destroy them; firmly abiding accomplishing, skillfully abiding in the light of Bodhisattva wisdom; rightly abiding accomplishing, skillfully cultivating the practices of emptiness, signlessness, and wishlessness; assisting right practice accomplishing, possessing skillful means and wise contemplation; not abandoning practice accomplishing, accumulating the factors that aid Bodhi (enlightenment).' This Bodhisattva dwells in the Bodhisattva's present ground, the practice of Prajna-paramita (perfection of wisdom) increases and accomplishes, obtaining the third benefit of compliant endurance, according with the true Dharma without any opposition.
The treatise says: 'This Bodhisattva and these Bodhisattvas' minds accord with and accomplish, heading towards Anuttara-samyak-sambodhi, because they obtain the power of Prajna-paramita practice and are superior, able to deeply enter into it.' Among these, the superiority of power has nine aspects: One, being able to subdue other powers, as stated in the sutra, 'the accomplishment of non-retrogressing diligence, because all externalist heterodox views cannot shake them.' Two, being able to cut off the power of doubt, as stated in the sutra, 'according with and accomplishing, entering into the realms of all wisdoms.' Three, the power of one's own vehicle of Dharma not moving, as stated in the sutra, 'distancing and accomplishing, transforming the realms of Sravakas and Pratyekabuddhas.' Four, having the power of resolute faith in secret places, as stated in the sutra, 'single-mindedly accomplishing, resolutely
趣佛智故」。五、不散壞力，如經「不退成，一切諸魔煩惱不能壞故」。六、依煩惱障凈對治堅固力，如經「堅住成，善住菩薩智慧明故」。七、廣對治力，如經「正住成，善修空、無相、無愿法行故」。八、化眾生力，如經「助正行成，方便智觀故」。九、智障凈力，如經「不捨行成，集助菩提分法故」。是菩薩住菩薩現前地中，般若波羅蜜行增上成就，得第三利順忍，隨順如實法無有違逆。是諸法者，如上所說力勝所攝故。
經曰：諸佛子！是菩薩住此菩薩現前地已，多見諸佛，以大神通力、大願力故。見多百佛、多千佛、多百千佛、多百千那由他佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千萬億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提。于諸佛所生上恭敬，專心聽法聞已受持，聞受持已得如實三昧智慧光明，隨順修行行已憶持。是菩薩智慧轉勝，復得諸佛法藏。是菩薩住此菩薩現前地中，于無量百劫，彼諸善根轉勝明凈，無量千劫、無量百千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，彼
【現代漢語翻譯】 現代漢語譯本： 『趣佛智故』。五、不散壞力，如經『不退成，一切諸魔煩惱不能壞故』。六、依煩惱障凈對治堅固力，如經『堅住成，善住菩薩智慧明故』。七、廣對治力，如經『正住成，善修空、無相、無愿法行故』。八、化眾生力，如經『助正行成，方便智觀故』。九、智障凈力，如經『不捨行成，集助菩提分法故』。是菩薩住菩薩現前地中，般若波羅蜜（prajna-paramita，智慧到彼岸）行增上成就，得第三利順忍，隨順如實法無有違逆。是諸法者，如上所說力勝所攝故。
經曰：諸佛子！是菩薩住此菩薩現前地已，多見諸佛，以大神通力、大願力故。見多百佛、多千佛、多百千佛、多百千那由他佛（nayuta，數量單位，意為兆），多億佛、多百億佛、多千億佛、多百千億佛、多百千萬億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。于諸佛所生上恭敬，專心聽法聞已受持，聞受持已得如實三昧（samadhi，禪定）智慧光明，隨順修行行已憶持。是菩薩智慧轉勝，復得諸佛法藏。是菩薩住此菩薩現前地中，于無量百劫，彼諸善根轉勝明凈，無量千劫、無量百千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，彼
【English Translation】 English version: 'Because of delighting in the wisdom of the Buddhas.' Five: The power of non-scattering and non-destruction, as stated in the sutra, 'Accomplished through non-regression, because all demons and afflictions cannot destroy it.' Six: The power of firm counteraction against the purification of afflictive obstructions, as stated in the sutra, 'Accomplished through firm abiding, because the wisdom of the well-abiding Bodhisattva is bright.' Seven: The power of extensive counteraction, as stated in the sutra, 'Accomplished through right abiding, because of well-cultivating the practice of emptiness, signlessness, and wishlessness.' Eight: The power of transforming sentient beings, as stated in the sutra, 'Accomplished through assisting right practice, because of skillful wisdom and contemplation.' Nine: The power of purifying intellectual obstructions, as stated in the sutra, 'Accomplished through not abandoning practice, because of gathering the factors that aid enlightenment.' This Bodhisattva, dwelling in the Bodhisattva's Manifestation Ground, increasingly accomplishes the practice of Prajna-paramita (prajna-paramita, perfection of wisdom), attains the third beneficial compliant endurance, and complies with the truth of reality without contradiction. These dharmas are encompassed by the power and superiority mentioned above.
The sutra says: 'Oh, sons of the Buddhas! This Bodhisattva, having dwelt in this Bodhisattva's Manifestation Ground, sees many Buddhas, due to great supernatural powers and great vows. He sees many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of Nayutas (nayuta, a unit of large number) of Buddhas, many billions of Buddhas, many hundreds of billions of Buddhas, many thousands of billions of Buddhas, many hundreds of thousands of billions of Buddhas, many hundreds of millions of billions of Nayutas of Buddhas, due to great supernatural powers and great vows. When this Bodhisattva sees these Buddhas, he offers, reveres, respects, and praises them with the highest mind and profound mind, bestowing upon them all offerings such as clothing, food, bedding, medicine, and all kinds of implements. He offers the Sangha with the supreme and wonderful instruments of joy of all Bodhisattvas, and with this root of goodness, he wishes to dedicate it all towards Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). He generates supreme reverence towards all the Buddhas, attentively listens to the Dharma, receives and upholds it after hearing it, and having heard, received, and upheld it, he obtains the light of true Samadhi (samadhi, meditative concentration) wisdom, complies with practice, and remembers it after practicing. This Bodhisattva's wisdom becomes increasingly superior, and he further obtains the Dharma treasury of all the Buddhas. This Bodhisattva, dwelling in this Bodhisattva's Manifestation Ground, over immeasurable hundreds of kalpas, those roots of goodness become increasingly superior, bright, and pure, over immeasurable thousands of kalpas, immeasurable hundreds of thousands of kalpas, immeasurable hundreds of thousands of Nayutas of kalpas, immeasurable billions of kalpas, immeasurable hundreds of billions of kalpas, immeasurable thousands of billions of kalpas, immeasurable hundreds of thousands of billions of kalpas, immeasurable hundreds of thousands of billions of Nayutas of kalpas, those
諸善根轉勝明凈。諸佛子！譬如本真金，以琉璃磨瑩，光色轉勝明凈。諸佛子！菩薩如是，住此菩薩現前地中，彼諸善根方便智觀轉勝明凈，轉轉寂滅成就不壞。諸佛子！譬如月光明輪照眾生身令得清涼，四種風吹所不能壞。諸佛子！菩薩如是住此菩薩現前地中，彼諸善根能滅無量百千萬億那由他眾生煩惱之火，四種魔道所不能壞。是菩薩十波羅蜜中般若波羅蜜增上，餘波羅蜜非不修習，隨力隨分。諸佛子！是名略說菩薩第六菩薩現前地。若菩薩住此地中，多作化樂天王，所作自在善巧滅除眾生我慢，善轉眾生我慢法心。所作善業佈施愛語利益同事，是諸福德皆不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念一切種一切智智。常生是心：我當於一切眾生中，為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。復從是念發精進行，以精進力故，於一念間得百千億三昧，見百千億佛、知百千億佛神力、能動百千億佛世界、能入百千億佛世界、能照百千億佛世界、能教化百千億佛世界眾生、能住壽百千億劫、能知過去未來世各百千億劫事、能善入百千億法門、能變身為百千億，於一一身能示百千億菩薩以為眷屬。若以願力自
【現代漢語翻譯】 現代漢語譯本 諸善根更加殊勝明凈。諸位佛子！譬如原本純真的黃金，用琉璃打磨，光澤和顏色會更加殊勝明凈。諸位佛子！菩薩也是這樣，安住在這菩薩現前地中，那些善根通過方便智慧的觀照，會更加殊勝明凈，逐漸寂滅煩惱，成就不可破壞的功德。諸位佛子！譬如月光明輪照耀眾生的身體，使他們感到清涼，不會被四種風所破壞。諸位佛子！菩薩也是這樣，安住在這菩薩現前地中，那些善根能夠熄滅無量百千萬億那由他眾生的煩惱之火，不會被四種魔道所破壞。這位菩薩在十波羅蜜（Ten Paramitas）中，般若波羅蜜（Prajna Paramita，智慧到彼岸）最為增上，其餘波羅蜜並非不修習，而是隨自己的能力和份量來修習。諸位佛子！這簡略地說明了菩薩第六現前地。如果菩薩安住在這個地中，多作化樂天王（Nirmanarati Deva），能夠自在地滅除眾生的我慢，善於轉化眾生我慢的心理。所作的善業，如佈施、愛語、利益同事，這些福德都不離唸佛（Buddha）、念法（Dharma）、念僧（Sangha）、念菩薩（Bodhisattva）、念菩薩行、念波羅蜜、念十地（Ten Bhumis）、念不壞力、念無畏、念不共佛法，乃至不離念一切種一切智智（Sarvakarajnana，一切種智）。常常生起這樣的心念：我應當在一切眾生中，成為首領、成為殊勝者、成為偉大者、成為美妙者、成為最美妙者、成為至上者、成為無上者、成為引導者、成為將帥、成為導師、成為至尊，乃至成為一切智智的依止者。又從這個念頭發起精進行，因為精進的力量，在一念之間能夠得到百千億三昧（Samadhi，禪定），見到百千億佛，知道百千億佛的神力，能夠震動百千億佛世界，能夠進入百千億佛世界，能夠照耀百千億佛世界，能夠教化百千億佛世界眾生，能夠住世百千億劫，能夠知道過去未來世各百千億劫的事情，能夠善於進入百千億法門，能夠變身為百千億，在每一個身都能示現百千億菩薩作為眷屬。如果憑藉願力自在地...
【English Translation】 English version All roots of goodness become increasingly superior and bright. O sons of the Buddhas! It is like genuine gold, polished with lapis lazuli, its light and color become increasingly superior and bright. O sons of the Buddhas! The Bodhisattva is like this, abiding in this Bodhisattva Pratyaksata Bhumi (Bodhisattva's Sixth Ground, the Ground of Manifestation), those roots of goodness, through the contemplation of skillful means and wisdom, become increasingly superior and bright, gradually extinguishing afflictions and accomplishing indestructible merits. O sons of the Buddhas! It is like the light of the moon shining upon the bodies of sentient beings, bringing them coolness, and cannot be destroyed by the four winds. O sons of the Buddhas! The Bodhisattva is like this, abiding in this Bodhisattva Pratyaksata Bhumi, those roots of goodness can extinguish the fire of afflictions of immeasurable hundreds of thousands of millions of nayutas (a large number) of sentient beings, and cannot be destroyed by the four paths of Mara (demon). This Bodhisattva, among the Ten Paramitas (Ten Perfections), Prajna Paramita (Perfection of Wisdom) is the most superior, the other Paramitas are not neglected, but practiced according to one's ability and capacity. O sons of the Buddhas! This is a brief explanation of the Bodhisattva's Sixth Pratyaksata Bhumi. If a Bodhisattva abides in this ground, he often becomes a Nirmanarati Deva (Lord of the Heaven of Enjoying Transformation), able to freely eliminate the arrogance of sentient beings, and skillfully transform the minds of sentient beings with arrogance. The good deeds he performs, such as giving, loving speech, beneficial actions, and cooperation, all do not depart from mindfulness of the Buddha (Buddha), mindfulness of the Dharma (Dharma), mindfulness of the Sangha (Sangha), mindfulness of the Bodhisattva (Bodhisattva), mindfulness of the Bodhisattva's conduct, mindfulness of the Paramitas, mindfulness of the Ten Bhumis (Ten Grounds), mindfulness of indestructible power, mindfulness of fearlessness, mindfulness of the unique Buddha-dharmas, and even do not depart from mindfulness of Sarvakarajnana (All-knowing Wisdom). He constantly generates this thought: 'I shall be the leader, the superior, the great, the wonderful, the most wonderful, the supreme, the unsurpassed, the guide, the general, the teacher, the venerable, and even the reliance of all-knowing wisdom among all sentient beings.' Furthermore, from this thought, he initiates diligent practice, and because of the power of diligence, in a single moment he can attain hundreds of thousands of millions of Samadhis (meditative states), see hundreds of thousands of millions of Buddhas, know the spiritual power of hundreds of thousands of millions of Buddhas, be able to shake hundreds of thousands of millions of Buddha-worlds, be able to enter hundreds of thousands of millions of Buddha-worlds, be able to illuminate hundreds of thousands of millions of Buddha-worlds, be able to teach and transform hundreds of thousands of millions of sentient beings in Buddha-worlds, be able to live for hundreds of thousands of millions of kalpas (eons), be able to know the events of hundreds of thousands of millions of kalpas in the past and future, be able to skillfully enter hundreds of thousands of millions of Dharma-gates, be able to transform into hundreds of thousands of millions of bodies, and in each body be able to manifest hundreds of thousands of millions of Bodhisattvas as his retinue. If by the power of vows freely...
在勝上，菩薩願力過於此數。示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億那由他劫不可數知。
論曰：聞受持已得如實三昧智慧光明隨順修行者，得義陀羅尼，此句示現。因彼事故，說依勝三昧得奢摩他、毗婆舍那光明勝行。行已憶持者，能持彼行故。是菩薩智慧轉勝乃至彼諸善根轉勝明凈者，解脫彼障、證彼義故。琉璃磨瑩真金喻者，此地中出世間智增上光明轉勝示現。如經「諸佛子！譬如本真金，以琉璃磨瑩，光色轉勝明凈，乃至以方便智觀轉勝明凈」故。以無障礙智現前，般若波羅蜜行光明現前故，名為現前地。方便智觀者，不住道行所攝明智故。月光明輪喻者，勝前地智，示現輪小光明大。如經「諸佛子！譬如月光明輪，乃至四種魔道所不能壞」故。魔道者，隨順魔事、魔行故。余如前釋。
十地經論現前地第六卷之八 大正藏第 26 冊 No. 1522 十地經論
十地經論遠行地第七卷之九
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：第七地中有五種相差別：一、樂無作行對治差別；二、彼障對治差別；三、雙行差別；四、前上地勝差別；五、彼果差別。云何樂無
【現代漢語翻譯】 現代漢語譯本 在勝義諦之上，菩薩的願力超過了這些數量。示現種種神通，或者身神通、或者光明神通、或者神通、或者眼神通、或者境界神通、或者音聲神通、或者行神通、或者莊嚴神通、或者加持神通、或者信心神通、或者業神通。這些神通，乃至無量百千萬億那由他（nayuta，數量單位，意為極多）劫都無法數清。
論曰：聽聞、接受、持誦后，得到如實三昧（samadhi，意為正定）智慧光明，隨順修行的人，得到義陀羅尼（dharani，意為總持），這句話是這樣示現的。因為那個緣故，說依靠殊勝的三昧得到奢摩他（samatha，意為止）、毗婆舍那（vipasyana，意為觀）光明殊勝之行。修行后憶持的人，能夠保持那些修行。是菩薩的智慧更加殊勝，乃至那些善根更加殊勝明凈，是因為解脫了那些障礙、證得了那些意義。用琉璃磨瑩真金來比喻，是此地中出世間智慧增長，光明更加殊勝的示現。如經文所說：『諸佛子！譬如本來的真金，用琉璃磨瑩，光色更加殊勝明凈，乃至用方便智慧觀察更加殊勝明凈』。因為無障礙的智慧現前，般若波羅蜜（prajna-paramita，意為智慧到彼岸）的修行光明現前，所以名為現前地。方便智慧觀察，是不住在道行所攝的明智。
用月光明輪來比喻，是勝過前一地之智，示現輪小光明大。如經文所說：『諸佛子！譬如月光明輪，乃至四種魔道所不能壞』。魔道，是隨順魔事、魔行。其餘的如同前面的解釋。
《十地經論》現前地第六卷之八 《大正藏》第26冊 No. 1522 《十地經論》
《十地經論》遠行地第七卷之九
天親（Vasubandhu）菩薩造
後魏北印度三藏菩提流支（Bodhiruci）譯
論曰：第七地中有五種相的差別：一、樂於無作行對治的差別；二、那些障礙對治的差別；三、雙行差別；四、前一地上殊勝的差別；五、那些果報的差別。什麼是樂於無作
【English Translation】 English version Above the supreme truth, the bodhisattva's (enlightenment being) vows exceed these numbers. They demonstrate various supernormal powers, whether of body, light, supernormal abilities, eyes, realms, sounds, actions, adornments, blessings, faith, or karma. These supernormal powers, even for countless hundreds of thousands of millions of nayutas (nayuta, a unit of quantity, meaning extremely many) of kalpas (aeons), cannot be counted or known.
Commentary: Hearing, accepting, and upholding, one obtains the light of wisdom of true suchness samadhi (samadhi, meaning concentration), and those who practice accordingly obtain the dharani (dharani, meaning total recall) of meaning. This sentence demonstrates this. Because of that reason, it is said that relying on the supreme samadhi, one obtains the superior practice of light of samatha (samatha, meaning calming) and vipasyana (vipasyana, meaning insight). Those who remember and uphold after practice are able to maintain those practices. It is that the bodhisattva's wisdom becomes even more superior, and even those roots of goodness become more superior and clear, because they are liberated from those obstacles and have realized those meanings. The analogy of polishing true gold with lapis lazuli is a demonstration of the increase of worldly wisdom in this ground, and the light becoming even more superior. As the sutra says: 'Buddha-sons! It is like genuine gold, polished with lapis lazuli, its color and luster become even more superior and clear, and even more superior and clear when observed with skillful wisdom.' Because unobstructed wisdom manifests, and the light of the practice of prajna-paramita (prajna-paramita, meaning perfection of wisdom) manifests, it is called the Manifest Ground. Skillful wisdom observation is the clear wisdom that does not dwell in the practices included in the path.
The analogy of the moon's light wheel is that it surpasses the wisdom of the previous ground, demonstrating that the wheel is small but the light is great. As the sutra says: 'Buddha-sons! It is like the moon's light wheel, which even the four kinds of demonic paths cannot destroy.' Demonic paths are those that follow demonic affairs and demonic practices. The rest is as explained before.
《Dasabhumika-sutra-sastra》, The Sixth Fascicle on the Manifest Ground 《Taisho Tripitaka》 Volume 26 No. 1522 《Dasabhumika-sutra-sastra》
《Dasabhumika-sutra-sastra》, The Seventh Fascicle on the Far-Going Ground
Composed by Bodhisattva Vasubandhu (Vasubandhu)
Translated by Tripitaka Master Bodhiruci (Bodhiruci) from North India of the Later Wei Dynasty
Commentary: In the seventh ground, there are five kinds of differences in characteristics: first, the difference in delighting in non-active practice and its antidotes; second, the difference in the antidotes to those obstacles; third, the difference in dual practice; fourth, the difference in superiority over the previous ground; fifth, the difference in those results. What is delighting in non-active
作行對治？
經曰：爾時金剛藏菩薩言：諸佛子！若菩薩善具足六地行已，欲入第七菩薩地者，是菩薩當以十種方便智發起殊勝行入。何等為十？所謂善修空無相無愿，而集大功德助道；入諸法無我無壽命無眾生，而不捨，起四無量；起功德法，作增上波羅蜜行，而無法可取；得遠離三界，而能應化起莊嚴三界行；畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪瞋癡煩惱焰行；隨順幻夢影響化水中月鏡中像自性不二，而起作業無量差別心；善知一切國土道如虛空，而起莊嚴凈佛國土行；知諸佛法身自性無身，而起色身相好莊嚴行；知諸佛音聲無聲本來寂滅不可說相，而隨一切眾生起種種差別莊嚴音聲行；入諸佛於一念頃通達三世事，而能分別種種相劫數修行，隨一切眾生心差別觀故。諸佛子！是菩薩如是十種方便智，發起殊勝行，具足六地行已，得入第七菩薩地。諸佛子！是菩薩此十種方便智，發起殊勝行現前行，名入第七菩薩地。
論曰：樂無作行對治者，方便智發起十種殊勝行，如經「諸佛子！若菩薩善具足六地行已，欲入第七菩薩地者，是菩薩當以十種方便智發起殊勝行入」。彼菩薩無障礙智現前，般若波羅蜜行現前時，即于無作行中生樂心，非起增上行。彼樂對治，此十種法差別示現。方便智者，不
【現代漢語翻譯】 現代漢語譯本 如何對治耽著于無作之行？
經中說：當時金剛藏菩薩（Vajragarbha Bodhisattva）說：『諸位佛子！如果菩薩圓滿具足了第六地之行，想要進入第七菩薩地，這位菩薩應當以十種方便智發起殊勝之行而入。哪十種呢？就是善於修習空、無相、無愿，而積聚廣大的功德作為助道之資糧；深入諸法無我、無壽命、無眾生的道理，但不捨棄為眾生而起四無量心（慈、悲、喜、舍）；發起功德之法，修習增上波羅蜜（paramita）之行，而心中沒有可以執取的法；證得遠離三界（欲界、色界、無色界）的境界，而能夠應化示現，發起莊嚴三界之行；究竟寂滅一切煩惱之火焰，而能夠爲了所有眾生，發起滅除貪、嗔、癡煩惱火焰之行；隨順如幻、如夢、如影響、如化、如水中之月、如鏡中之像的自性不二之理，而發起作業無量差別之心；善於了知一切國土之道猶如虛空，而發起莊嚴清凈佛國土之行；了知諸佛法身自性無身，而發起色身相好莊嚴之行；了知諸佛音聲無聲，本來寂滅，不可言說之相，而隨順一切眾生，發起種種差別莊嚴音聲之行；證入諸佛在一念頃通達三世之事，而能夠分別種種相、劫數修行，隨順一切眾生心之差別而觀察。』諸位佛子！這位菩薩像這樣以十種方便智，發起殊勝之行，具足第六地之行后，就能進入第七菩薩地。諸位佛子！這位菩薩以這十種方便智，發起殊勝之行現前，就叫做進入第七菩薩地。
論中說：對於耽著于無作之行的對治，就是以方便智發起十種殊勝之行，如經中所說：『諸位佛子！如果菩薩圓滿具足了第六地之行，想要進入第七菩薩地，這位菩薩應當以十種方便智發起殊勝之行而入。』那位菩薩無障礙之智慧現前，般若波羅蜜之行現前時，就在無作之行中生起樂心，而不是發起增上之行。這十種法差別示現，就是爲了對治這種樂。方便智，是不...
【English Translation】 English version How to counteract attachment to inaction?
The Sutra says: At that time, Vajragarbha Bodhisattva said: 'Oh, sons of the Buddhas! If a Bodhisattva has well and fully accomplished the practices of the sixth Bhumi (stage), and wishes to enter the seventh Bodhisattva Bhumi, this Bodhisattva should use ten expedient wisdoms to initiate supreme practices to enter. What are the ten? They are: skillfully cultivating emptiness, signlessness, and wishlessness, and accumulating great merits to aid the path; entering into the understanding that all dharmas are without self, without lifespan, and without sentient beings, but not abandoning the arising of the Four Immeasurables (loving-kindness, compassion, joy, and equanimity); initiating meritorious dharmas, practicing the supreme Paramitas (perfections), but without any dharma to grasp; attaining detachment from the Three Realms (desire realm, form realm, formless realm), but being able to manifest transformations and initiate the practice of adorning the Three Realms; ultimately extinguishing the flames of all afflictions, but being able to initiate the practice of extinguishing the flames of greed, anger, and delusion for all sentient beings; according with the non-duality of the nature of illusions, dreams, echoes, transformations, the moon in water, and images in a mirror, and initiating the mind of immeasurable differences in actions; skillfully knowing that the paths of all lands are like empty space, and initiating the practice of adorning and purifying the Buddha lands; knowing that the Dharmakaya (Dharma body) of all Buddhas is inherently without a body, and initiating the practice of adorning the physical body with excellent marks and characteristics; knowing that the voices of all Buddhas are without sound, inherently silent, inexpressible, and initiating the practice of adorning voices with various differences in accordance with all sentient beings; entering into the understanding that all Buddhas penetrate the affairs of the three times in an instant, and being able to distinguish various aspects and kalpas (eons) of practice, observing in accordance with the differences in the minds of all sentient beings.' Oh, sons of the Buddhas! This Bodhisattva, with these ten expedient wisdoms, initiates supreme practices, and having fully accomplished the practices of the sixth Bhumi, can enter the seventh Bodhisattva Bhumi. Oh, sons of the Buddhas! This Bodhisattva, with these ten expedient wisdoms, initiates supreme practices and manifests them, which is called entering the seventh Bodhisattva Bhumi.
The Treatise says: To counteract attachment to inaction, one initiates ten supreme practices with expedient wisdom, as the Sutra says: 'Oh, sons of the Buddhas! If a Bodhisattva has well and fully accomplished the practices of the sixth Bhumi, and wishes to enter the seventh Bodhisattva Bhumi, this Bodhisattva should use ten expedient wisdoms to initiate supreme practices to enter.' When that Bodhisattva's unobstructed wisdom manifests, and the practice of Prajnaparamita (perfection of wisdom) manifests, then joy arises in the practice of inaction, rather than initiating increased practice. These ten dharmas are shown differently to counteract this joy. Expedient wisdom is not...
舍眾生法，無我智對治。攝取增上行，發起殊勝行，此勝行於出世間及世間增上行更無勝者，有四種功德故。一、財及身勝因事，隨所須意取得財，及身勝因功德集故，如經「所謂善修空無相無愿而集大功德助道」故。二、護惡行因事，如是得勝無量修行，於一切眾生中不起妄行故，如經「入諸法無我無壽命無眾生而不捨起四無量」故。三、護善根因事，得彼勝因增上故，功德法增上行，以波羅蜜行故，如經「起功德法，作增上波羅蜜行，而無法可取」故。四、攝眾生因事，于中有七種門：一、願力取生作上首，教化餘眾生故。上首者，眾生隨逐故。如經「得設離三界而能應化起莊嚴三界行」故。二、說對治故，為滅煩惱染及隨煩惱使，常自寂滅故。如經「畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪瞋癡煩惱焰行」故。三、為滅諸障故。障有四種，如五地中說。如經「隨順幻夢影響化水中月鏡中像自性不二，而起作業無量差別心」故。四、于大法眾會集故，如經「善知一切國土道如虛空，而起莊嚴凈佛國土行」故。五、見聞親近供養修行生福德故，如經「知諸佛法身自性無身，而起色身相好莊嚴行」故。六、轉法輪故，如經「知諸佛音聲無聲本來寂滅不可說相，而隨一切眾生起種種差別莊嚴音聲行」故。七、隨所問善
【現代漢語翻譯】 現代漢語譯本 捨棄以眾生為中心的法，用無我智來對治。攝取增上行，發起殊勝行，這種殊勝行在出世間和世間的增上行中沒有比它更殊勝的了，因為它有四種功德。一、是獲得財富和殊勝身體的原因，能隨心所欲地獲得財富，並且積累獲得殊勝身體的原因的功德，如經文所說：『通過很好地修習空、無相、無愿，來積累巨大的功德，輔助修行』。二、是守護惡行之因，像這樣獲得殊勝無量的修行，在一切眾生中不起虛妄的行為，如經文所說：『進入諸法無我、無壽命、無眾生的境界，但不捨棄發起四無量心』。三、是守護善根之因，因為獲得殊勝之因的增上，功德法增上行，以波羅蜜（Paramita）行，如經文所說：『發起功德法，作為增上的波羅蜜（Paramita）行，而沒有法可以執取』。四、是攝取眾生之因，其中有七種途徑：一、以願力取生作為首要，教化其餘眾生。所謂『上首』，是眾生隨之效仿的榜樣。如經文所說：『獲得舍離三界（Trailokya）的能力，並且能夠應化，發起莊嚴三界（Trailokya）的行為』。二、是宣說對治之法，爲了滅除煩惱染污以及隨煩惱的驅使，常常使自己寂滅。如經文所說：『畢竟寂滅諸煩惱的火焰，而能夠為一切眾生髮起滅除貪瞋癡煩惱火焰的行為』。三、是爲了滅除各種障礙。障礙有四種，如《瑜伽師地論·五地品》中所說。如經文所說：『隨順幻、夢、影響、化水中的月亮、鏡中的影像，自性不二，而發起作業無量的差別心』。四、是在大法眾中集會，如經文所說：『善於瞭解一切國土的道路如同虛空，而發起莊嚴清凈佛國土的行為』。五、是見聞親近供養修行而生福德，如經文所說：『知道諸佛的法身自性無身，而發起色身相好莊嚴的行為』。六、是轉法輪，如經文所說：『知道諸佛的音聲無聲，本來寂滅不可說，而隨順一切眾生髮起種種差別莊嚴音聲的行為』。七、是隨所問而善於回答。
【English Translation】 English version Abandoning the dharma centered on sentient beings, using the wisdom of non-self to counteract it. Embracing the superior practice, initiating the supreme practice, this supreme practice is unsurpassed among the superior practices in both the transcendent and mundane realms, because it possesses four kinds of merits. First, it is the cause of obtaining wealth and a superior body, enabling one to acquire wealth at will, and accumulating the merits that cause the attainment of a superior body, as the scripture says: 'Through well cultivating emptiness, signlessness, and wishlessness, one accumulates great merits, aiding the path'. Second, it is the protection against the cause of evil deeds, like this obtaining superior and immeasurable practice, one does not arise false actions among all sentient beings, as the scripture says: 'Entering the realm of no-self, no-life, and no-sentient beings in all dharmas, yet not abandoning the arising of the four immeasurables'. Third, it is the protection of the cause of good roots, because of obtaining the increase of the superior cause, the merit dharma increases, through the practice of Paramita (波羅蜜), as the scripture says: 'Initiating merit dharma, acting as the increasing Paramita (波羅蜜) practice, yet there is no dharma to grasp'. Fourth, it is the cause of embracing sentient beings, among which there are seven paths: First, taking birth by the power of vows as the foremost, teaching other sentient beings. The so-called 'foremost' is the example that sentient beings follow. As the scripture says: 'Obtaining the ability to abandon the three realms (Trailokya), and being able to manifest, initiating the practice of adorning the three realms (Trailokya)'. Second, it is expounding the counteractive dharma, in order to extinguish the defilements of afflictions and the instigation of secondary afflictions, constantly making oneself tranquil. As the scripture says: 'Ultimately extinguishing the flames of all afflictions, and being able to initiate the practice of extinguishing the flames of greed, hatred, and delusion for all sentient beings'. Third, it is to extinguish various obstacles. There are four kinds of obstacles, as described in the 'Fifth Ground' of Yogacarabhumi-sastra. As the scripture says: 'Complying with illusion, dream, echo, the moon in the water of transformation, the image in the mirror, the non-duality of self-nature, yet initiating the immeasurable differentiated mind of action'. Fourth, it is gathering in the great dharma assembly, as the scripture says: 'Being skilled in understanding the paths of all lands like the void, and initiating the practice of adorning and purifying the Buddha lands'. Fifth, it is generating merit through seeing, hearing, approaching, making offerings, and practicing, as the scripture says: 'Knowing that the Dharmakaya (法身) nature of all Buddhas is without body, yet initiating the practice of adorning the physical body with marks and characteristics'. Sixth, it is turning the Dharma wheel, as the scripture says: 'Knowing that the sound of all Buddhas is without sound, originally tranquil, inexpressible, yet complying with all sentient beings, initiating the practice of various differentiated and adorned sounds'. Seventh, it is being skilled in answering according to what is asked.
釋故，如經「入諸佛於一念頃通達三世事，而能分別種種相劫數修行，隨一切眾生心差別觀」故。此十種發起殊勝行，共對攝取、對治攝取善修行空無相無愿等，入一切法無我無壽命無眾生等，如是次第應知。此十種法現前得，住第七地，如經「諸佛子！是菩薩此十種方便智發起殊勝行現前行，名入第七菩薩地」故。如是樂無作行對治差別，七地已說。次說彼障對治，有二種相：一、修行無量種；二、修行無功用行。
經曰：是菩薩住第七菩薩地中，入無量眾生界、入諸佛無量教化眾生業、入無量世界網、入諸佛無量清凈國土、入無量諸法差別、入無量諸佛智得無上道、入無量劫數、入無量諸佛通達三世事、入無量眾生信樂勝事差別、入無量諸佛名色身種種示現、入無量眾生心行根信種種差別、入無量諸佛音聲語言令眾生歡喜、入無量眾生心心所行種種差別、入無量諸佛隨智慧行、入乘無量聲聞乘信解、入諸佛無量說道令眾生信解、入無量辟支佛乘整合、入諸佛無量深智慧門、入所說、入諸菩薩無量所行道、入諸佛無量所說大乘整合事令菩薩得入。
論曰：修行無量種者，隨所作，利益何等眾生？眾生住何處？以何等智慧、以何等心、以何等行、置何等乘？以此差別，有十種修行。是中隨所作利益何等眾
【現代漢語翻譯】 現代漢語譯本： 解釋如下，如經文所說：『在一念頃進入諸佛境界，通達過去、現在、未來三世之事，並且能夠分辨種種現象、劫數修行，隨順一切眾生的心念差別而觀察。』因此，這十種發起殊勝行，共同對應于攝取、對治攝取，善於修行空、無相、無愿等法，進入一切法無我、無壽命、無眾生等境界，應當按照這樣的次第來理解。這十種法在現前可以獲得，安住于第七地（指菩薩修行果位的第七個階段），如經文所說：『諸佛子！這位菩薩以這十種方便智發起殊勝行，現前行持，名為進入第七菩薩地。』像這樣，樂於無作行，對治差別，第七地已經闡述完畢。接下來闡述對治它的障礙，有兩種相：一、修行無量種；二、修行無功用行。
經文說：『這位菩薩安住于第七菩薩地中，進入無量眾生界、進入諸佛無量教化眾生之事業、進入無量世界網、進入諸佛無量清凈國土、進入無量諸法差別、進入無量諸佛以智慧獲得無上道、進入無量劫數、進入無量諸佛通達三世之事、進入無量眾生信樂殊勝之事差別、進入無量諸佛名色身種種示現、進入無量眾生心行根信種種差別、進入無量諸佛音聲語言令眾生歡喜、進入無量眾生心心所行種種差別、進入無量諸佛隨智慧行、進入乘無量聲聞乘信解、進入諸佛無量說道令眾生信解、進入無量辟支佛乘整合、進入諸佛無量深智慧門、進入所說、進入諸菩薩無量所行道、進入諸佛無量所說大乘整合之事令菩薩得入。』
論中說：修行無量種，隨所作，利益何等眾生？眾生住何處？以何等智慧、以何等心、以何等行、置何等乘？以此差別，有十種修行。是中隨所作利益何等眾
【English Translation】 English version: Explanation as follows, as stated in the scripture: 'Entering the realms of all Buddhas in a single thought, comprehending the affairs of the three times—past, present, and future—and being able to distinguish various phenomena, kalpa (aeon) practices, observing according to the differences in the minds of all sentient beings.' Therefore, these ten kinds of initiating superior practices correspond to grasping, counteracting grasping, being skilled in practicing emptiness, signlessness, wishlessness, etc., entering the realms of all dharmas as non-self, without lifespan, without sentient beings, etc. The order should be understood in this way. These ten kinds of dharmas can be obtained in the present, abiding in the seventh bhumi (the seventh stage of a Bodhisattva's path), as stated in the scripture: 'Oh, sons of Buddha! This Bodhisattva initiates superior practices with these ten kinds of expedient wisdom, practicing them in the present, which is called entering the seventh Bodhisattva bhumi.' In this way, delighting in non-action practice, counteracting differences, the seventh bhumi has been explained. Next, the counteraction of its obstacles will be explained, which has two aspects: first, practicing immeasurable kinds; second, practicing effortless practice.
The scripture says: 'This Bodhisattva abides in the seventh Bodhisattva bhumi, entering immeasurable realms of sentient beings, entering the immeasurable activities of all Buddhas in teaching sentient beings, entering immeasurable world-nets, entering the immeasurable pure lands of all Buddhas, entering immeasurable differences of all dharmas, entering immeasurable Buddhas attaining unsurpassed enlightenment with wisdom, entering immeasurable kalpas (aeons), entering immeasurable Buddhas comprehending the affairs of the three times, entering immeasurable differences in the faith and delight of sentient beings in superior matters, entering immeasurable Buddhas manifesting various forms of name and body, entering immeasurable differences in the minds, actions, roots, and faith of sentient beings, entering immeasurable Buddhas using sounds and languages to delight sentient beings, entering immeasurable differences in the thoughts and mental activities of sentient beings, entering immeasurable Buddhas acting according to wisdom, entering the understanding and faith in the immeasurable Sravaka (Hearer) vehicle, entering immeasurable Buddhas speaking the Dharma to cause sentient beings to understand and believe, entering the integration of immeasurable Pratyekabuddha (Solitary Buddha) vehicle, entering the immeasurable profound wisdom gates of all Buddhas, entering what is spoken, entering the immeasurable paths practiced by Bodhisattvas, entering the immeasurable integration of Mahayana (Great Vehicle) matters spoken by all Buddhas, enabling Bodhisattvas to enter.'
The treatise says: Practicing immeasurable kinds, according to what is done, what kind of sentient beings are benefited? Where do sentient beings reside? With what kind of wisdom, with what kind of mind, with what kind of action, in what kind of vehicle are they placed? With these differences, there are ten kinds of practices. Among these, according to what is done, what kind of sentient beings are benefited?
生者，于無量眾生以無量業教化故，如經「是菩薩住第七菩薩地中，入無量眾生界、入諸佛無量教化眾生業」故。眾生住何處者，于無量世界中令依清凈佛國土故，如經「入無量世界網、入諸佛無量清凈國土」故。以何等智慧者，無量種種法界智慧覺故，如經「入無量諸法差別、入無量諸佛智得無上道」故。無量劫數通達三世亦入智慧覺，如經「入無量劫數、入無量諸佛通達三世事」故。以何等心者，有三種事：一、有眾生信種種天身心隨同行，隨彼信說故，如經「入無量眾生信樂勝事差別、入無量諸佛名色身種種示現」故。二、知過去心習軟中利根如應說法，如經「入無量眾生心行根信種種差別、入無量諸佛音聲語言令眾生歡喜」故。三、以何等行者，隨眾生心說對治故，如經「入無量眾生心心所行種種差別、入無量諸佛隨智慧行」故。置何等乘者，於三乘中置聲聞乘中者，如經「入乘無量聲聞乘信解、入諸佛無量說道令眾生信解」故。置辟支佛乘中者，如經「入無量辟支佛乘整合、入諸佛無量深智慧門、入所說」故。置大乘中者，如經「入諸菩薩無量所行道、入諸佛無量所說大乘整合事令菩薩得入」故。如是彼障對治無量種差別修行十種已說，次說修行無功用行。
經曰：是菩薩作如是念：是諸佛世尊，有
【現代漢語翻譯】 現代漢語譯本 對於有情眾生，由於以無量的業力教化他們，就像經文所說：『這位菩薩安住于第七菩薩地中，進入無量眾生界，進入諸佛無量教化眾生的事業』。眾生安住於何處呢？在無量的世界中，令他們依止清凈的佛國土，就像經文所說：『進入無量世界網，進入諸佛無量清凈國土』。以何種智慧呢？以無量種種法界的智慧覺悟，就像經文所說：『進入無量諸法差別，進入無量諸佛智得無上道』。以無量劫數通達過去、現在、未來三世，也進入智慧覺悟，就像經文所說：『進入無量劫數，進入無量諸佛通達三世事』。以何種心呢？有三種情況：第一，有些眾生信仰種種天身，心隨之同行，隨順他們的信仰而說法，就像經文所說：『進入無量眾生信樂勝事差別，進入無量諸佛名色身種種示現』。第二，瞭解過去的心習，對於軟、中、利根的眾生，如其所應地說法，就像經文所說：『進入無量眾生心行根信種種差別，進入無量諸佛音聲語言令眾生歡喜』。第三，以何種行為呢？隨順眾生的心，說相應的對治法，就像經文所說：『進入無量眾生心心所行種種差別，進入無量諸佛隨智慧行』。安置於何種乘呢？在三乘中，安置於聲聞乘中的，就像經文所說：『進入乘無量聲聞乘信解，進入諸佛無量說道令眾生信解』。安置於辟支佛乘中的，就像經文所說：『進入無量辟支佛乘整合，進入諸佛無量深智慧門，進入所說』。安置於大乘中的，就像經文所說：『進入諸菩薩無量所行道，進入諸佛無量所說大乘整合事令菩薩得入』。像這樣，對於彼等障礙的對治，無量種差別修行十種已經說完，接下來講述修行無功用行。
經文說：這位菩薩作這樣的念頭：這些諸佛世尊，有
【English Translation】 English version For sentient beings, it is because they are taught and transformed with immeasurable karma, as the sutra says: 'This Bodhisattva dwells in the seventh Bodhisattva ground, enters the immeasurable realm of sentient beings, and enters the immeasurable work of all Buddhas in teaching and transforming sentient beings.' Where do sentient beings dwell? In immeasurable worlds, causing them to rely on pure Buddha lands, as the sutra says: 'Entering immeasurable world-nets, entering the immeasurable pure lands of all Buddhas.' With what kind of wisdom? With the wisdom-awakening of immeasurable and various realms of Dharma, as the sutra says: 'Entering the immeasurable differences of all Dharmas, entering the immeasurable wisdom of all Buddhas to attain unsurpassed enlightenment.' Penetrating the three periods of time with immeasurable kalpas also enters wisdom-awakening, as the sutra says: 'Entering immeasurable kalpas, entering the immeasurable affairs of all Buddhas penetrating the three periods of time.' With what kind of mind? There are three situations: First, some sentient beings believe in various heavenly bodies, and their minds follow along, speaking according to their beliefs, as the sutra says: 'Entering the immeasurable differences in the joyful and excellent affairs of sentient beings' faith, entering the immeasurable manifestations of the names, forms, and bodies of all Buddhas.' Second, understanding past mental habits, speaking appropriately to sentient beings with soft, medium, and sharp faculties, as the sutra says: 'Entering the immeasurable differences in the mental conduct, roots, and faith of sentient beings, entering the immeasurable sounds and languages of all Buddhas, causing sentient beings to rejoice.' Third, with what kind of conduct? Speaking corresponding antidotes according to the minds of sentient beings, as the sutra says: 'Entering the immeasurable differences in the mental and mental activities of sentient beings, entering the immeasurable conduct of all Buddhas following wisdom.' Placing in what kind of vehicle? Among the three vehicles, placing in the Śrāvakayāna (Hearer Vehicle) (vehicle of disciples) , as the sutra says: 'Entering the immeasurable faith and understanding of the Śrāvakayāna (Hearer Vehicle) (vehicle of disciples), entering the immeasurable teachings of all Buddhas, causing sentient beings to have faith and understanding.' Placing in the Pratyekabuddhayāna (Solitary Buddha Vehicle) (vehicle of solitary realizers), as the sutra says: 'Entering the immeasurable accumulation of the Pratyekabuddhayāna (Solitary Buddha Vehicle) (vehicle of solitary realizers), entering the immeasurable profound wisdom doors of all Buddhas, entering what is spoken.' Placing in the Mahāyāna (Great Vehicle) (the great vehicle), as the sutra says: 'Entering the immeasurable practices of all Bodhisattvas, entering the immeasurable accumulation of the Mahāyāna (Great Vehicle) (the great vehicle) spoken by all Buddhas, causing Bodhisattvas to enter.' In this way, the ten types of immeasurable and differentiated practices for counteracting those obstacles have been explained. Next, the practice of effortless conduct will be discussed.
The sutra says: This Bodhisattva has this thought: These Buddhas, the World Honored Ones, have
無量無邊境界，是境界不可以若干百億劫千億劫百千億劫，乃至復過此數無量百千萬億那由他劫不可算數，如是諸佛境界我皆應集。自然不以分別得成，以不分別不取相故成。是菩薩如是善觀智通，日夜常修方便智，熏發起殊勝行，善住堅固以不動法故。
論曰：是中自然者，自性勝無分別故，如經「自然不以分別得成，以不分別不取相故成」。此句示現是菩薩如是善觀智通，日夜常修方便智，熏發起殊勝行，善住堅固以不動法故者，彼障對治故。如是彼障對治差別此地已說。次說雙行分，有四種相：一、二行雙無間；二、信勝；三、能作大義；四、菩提分差別。
經曰：是菩薩起于道時，一念心不捨。是菩薩修行智慧，來時亦起、去時亦起、住時亦起、坐時亦起、臥時亦起，乃至睡夢皆能起道。離諸陰蓋住諸威儀，常不離如是相念。是菩薩于唸唸中，具足菩薩十波羅蜜。何以故？如是菩薩起一切心，于唸唸中以大悲為首，修習一切佛法，皆迴向如來智故。是菩薩求佛道時所修善根，舍與一切眾生，是檀波羅蜜。能滅一切煩惱熱，是尸波羅蜜。慈悲為首，能忍一切眾生，是羼提波羅蜜。求轉勝善根心無厭足，是毗梨耶波羅蜜。所修諸行心不馳散，常向一切智智，是禪波羅蜜。現忍諸法自性不生，是般若波
【現代漢語翻譯】 現代漢語譯本：無量無邊的境界，這樣的境界不可以用若干百億劫、千億劫、百千億劫，乃至超過這些數量的無量百千萬億那由他劫（極大的時間單位）都無法計算，像這樣諸佛的境界我都應當彙集。自然而然地不通過分別就能成就，因為不分別、不執取表相的緣故而成就。這位菩薩如此善於觀察，智慧通達，日夜不停地修習方便智慧，熏習發起殊勝的修行，安穩地住在堅固不動的法中。
論曰：這裡所說的『自然』，是指自性殊勝，沒有分別的緣故，就像經文所說『自然不以分別得成，以不分別不取相故成』。這句話顯示這位菩薩如此善於觀察，智慧通達，日夜不停地修習方便智慧，熏習發起殊勝的修行，安穩地住在堅固不動的法中，是爲了對治那些障礙。像這樣對治障礙的差別，在這個階段已經說過了。接下來講述雙行分，有四種相：一、兩種修行雙重且無間斷；二、對信的殊勝；三、能夠成就偉大的意義；四、菩提分的差別。
經曰：這位菩薩在發起菩提道心的時候，一念之間都不捨棄。這位菩薩修行智慧，來的時候也發起道心，去的時候也發起道心，住的時候也發起道心，坐的時候也發起道心，臥的時候也發起道心，乃至在睡夢中都能發起道心。遠離各種陰蓋，安住在各種威儀之中，常常不離開這樣的相念。這位菩薩在每一個念頭中，都具足菩薩的十波羅蜜（十種到達彼岸的方法）。為什麼呢？因為這位菩薩發起一切心，在每一個念頭中都以大悲心為首，修習一切佛法，都回向于如來的智慧。這位菩薩在求佛道時所修的善根，舍給一切眾生，這就是檀波羅蜜（佈施）。能夠滅除一切煩惱的熱惱，這就是尸波羅蜜（持戒）。以慈悲為首，能夠忍受一切眾生，這就是羼提波羅蜜（忍辱）。追求更加殊勝的善根，內心沒有厭足，這就是毗梨耶波羅蜜（精進）。所修的各種行為，內心不散亂，常常向著一切智智（佛的智慧），這就是禪波羅蜜（禪定）。顯現忍受諸法自性不生，這就是般若波羅蜜（智慧）。
【English Translation】 English version: Immeasurable and boundless realms, such realms cannot be calculated by hundreds of billions of kalpas, thousands of billions of kalpas, hundreds of thousands of billions of kalpas, even beyond these numbers by immeasurable hundreds of thousands of millions of nayutas (extremely large units of time), such realms of all Buddhas I should gather. Naturally, it is accomplished without discrimination, because it is accomplished without discrimination and without grasping at appearances. This Bodhisattva is so good at observing, with wisdom penetrating, day and night constantly cultivating expedient wisdom, perfuming and initiating supreme practices, dwelling well and firmly because of the immovable Dharma.
Commentary: Here, 'naturally' refers to the excellence of self-nature, without discrimination, as the sutra says, 'Naturally, it is accomplished without discrimination, because it is accomplished without discrimination and without grasping at appearances.' This sentence shows that this Bodhisattva is so good at observing, with wisdom penetrating, day and night constantly cultivating expedient wisdom, perfuming and initiating supreme practices, dwelling well and firmly because of the immovable Dharma, in order to counteract those obstacles. Such differences in counteracting obstacles have already been discussed at this stage. Next, the discussion of the dual practice section has four aspects: 1. The dual practice is both uninterrupted; 2. Superiority of faith; 3. Ability to accomplish great meaning; 4. Differences in the aspects of Bodhi.
Sutra: When this Bodhisattva initiates the mind of Bodhi, he does not abandon it for even a single thought. This Bodhisattva cultivates wisdom, and when coming, he also initiates the mind of the path; when going, he also initiates the mind of the path; when dwelling, he also initiates the mind of the path; when sitting, he also initiates the mind of the path; when lying down, he also initiates the mind of the path; even in dreams, he can initiate the path. Separated from all the hindrances of the skandhas, dwelling in all dignified conduct, he constantly does not depart from such mindfulness. This Bodhisattva, in every thought, is complete with the ten paramitas (ten perfections) of a Bodhisattva. Why? Because this Bodhisattva initiates all minds, and in every thought, he takes great compassion as the head, cultivates all Buddha-dharmas, and dedicates them all to the wisdom of the Tathagata. The roots of goodness cultivated by this Bodhisattva when seeking the Buddha-path are given to all sentient beings; this is Dana Paramita (giving). Able to extinguish the heat of all afflictions, this is Sila Paramita (morality). With compassion as the head, able to endure all sentient beings, this is Ksanti Paramita (patience). Seeking even more excellent roots of goodness, the mind is never satisfied, this is Virya Paramita (diligence). The various practices cultivated, the mind is not scattered, constantly directed towards all-knowing wisdom (Buddha's wisdom), this is Dhyana Paramita (meditation). Manifesting endurance of the self-nature of all dharmas as non-arising, this is Prajna Paramita (wisdom).
羅蜜。能起無量智門，是方便波羅蜜。期上上勝智，是愿波羅蜜。一切外道邪論及諸魔眾不能沮壞菩薩道，是力波羅蜜。如實觀知一切法相，是智波羅蜜。如是諸佛子！是菩薩住此菩薩遠行地中，唸唸具足十波羅蜜，亦具足四攝法，亦具足四家三十七助菩提分法、三解脫門，略說乃至一切助菩提分法于唸唸中皆悉具足。
論曰：是中一念中奢摩他、毗婆舍那二行雙現前故。住諸威儀者，一切行中彼修行時無間不斷不息行故。如經「是菩薩起于道時，一念心不捨，乃至住諸威儀故、遠離一切煩惱蓋」故。信勝者，彼無量智中殊異義，莊嚴相現前專念故。如經「常不離如是相念」故。能作大義者，唸唸具足十波羅蜜大義故。如經「是菩薩于唸唸中具足菩薩十波羅蜜乃至智波羅蜜」故。是中方便波羅蜜者，起無量智事，以是智故，起佈施等無量行，願力攝故。愿波羅蜜者，起上上智，以是智故，起佈施等上上行，生攝取勝故。力波羅蜜者，一切異論及諸魔眾不能壞行，以是行故，遠離佈施等障故。智波羅蜜者，如實觀知一切法相，以是智故，佈施等一切種差別知，為化眾生故。菩提分差別者，有四種相：一、依大乘行波羅蜜故，如經「如是諸佛子！是菩薩住此菩薩遠行地中，唸唸具足十波羅蜜」故。二、依教化眾生，
【現代漢語翻譯】 現代漢語譯本
般若波羅蜜（Prajna-paramita，智慧的完成）。能夠生起無量智慧之門，這是方便波羅蜜（Upaya-paramita，善巧方便的完成）。期望獲得最上等的殊勝智慧，這是愿波羅蜜（Pranidhana-paramita，願力的完成）。一切外道邪說以及各種魔眾不能夠阻礙菩薩道，這是力波羅蜜（Bala-paramita，力量的完成）。如實地觀察瞭解一切法的真相，這是智波羅蜜（Jnana-paramita，智慧的完成）。像這樣的佛子們！菩薩安住在這菩薩遠行地中，每一個念頭都具足十波羅蜜，也具足四攝法，也具足四家三十七助菩提分法、三解脫門，簡略地說，乃至一切幫助菩提的法，在每一個念頭中都完全具足。 論曰：這是因為在一念之中，奢摩他（Samatha，止）和毗婆舍那（Vipassana，觀）兩種修行同時顯現的緣故。安住于各種威儀之中，是指在一切行為中，菩薩在修行時沒有間斷、沒有停止地進行的緣故。如經文所說：『這位菩薩在發起道心時，一念心都不捨棄，乃至安住于各種威儀之中，遠離一切煩惱的覆蓋』的緣故。對殊勝的信，是指在那無量的智慧中，特殊的意義，莊嚴的相貌顯現於前，專心憶念的緣故。如經文所說：『常常不離開這樣的相念』的緣故。能夠成就大的利益，是指每一個念頭都具足十波羅蜜的大的利益的緣故。如經文所說：『這位菩薩在每一個念頭中都具足菩薩的十波羅蜜，乃至智波羅蜜』的緣故。這裡所說的方便波羅蜜，是指生起無量智慧的事情，因為有了這種智慧，才能生起佈施等無量的行為，被願力所攝持的緣故。愿波羅蜜，是指生起最上等的智慧，因為有了這種智慧，才能生起佈施等最上等的行為，產生攝取殊勝的緣故。力波羅蜜，是指一切不同的論調以及各種魔眾不能夠破壞這種行為，因為有了這種行為，才能遠離佈施等的障礙的緣故。智波羅蜜，是指如實地觀察瞭解一切法的真相，因為有了這種智慧，才能對佈施等一切種類進行差別地瞭解，爲了教化眾生的緣故。菩提分的差別，有四種相：第一，依靠大乘的修行波羅蜜的緣故，如經文所說：『像這樣的佛子們！菩薩安住在這菩薩遠行地中，每一個念頭都具足十波羅蜜』的緣故。第二，依靠教化眾生，
【English Translation】 English version
Prajna-paramita (Perfection of Wisdom). Being able to generate limitless gates of wisdom is Upaya-paramita (Perfection of Skillful Means). Aspiring to attain the highest and most excellent wisdom is Pranidhana-paramita (Perfection of Vow). All heretical doctrines and various demonic forces cannot obstruct the Bodhisattva path, this is Bala-paramita (Perfection of Strength). To truly observe and understand the true nature of all dharmas is Jnana-paramita (Perfection of Knowledge). Like these sons of Buddha! Bodhisattvas abiding in this Bodhisattva Far-Going Ground, in every thought moment, they are complete with the ten paramitas, also complete with the Four Embracing Dharmas, also complete with the four categories of thirty-seven factors aiding Bodhi, the three doors of liberation, briefly speaking, even all the dharmas that aid Bodhi are fully complete in every thought moment. Treatise says: This is because in one thought, both Samatha (tranquility) and Vipassana (insight) practices manifest simultaneously. Abiding in all dignified behaviors refers to the fact that in all actions, the Bodhisattva practices without interruption or cessation. As the sutra says: 'This Bodhisattva, when initiating the path, does not abandon the mind of one thought, even abiding in all dignified behaviors, and is far from all coverings of afflictions.' The victory of faith refers to the special meaning in that limitless wisdom, the appearance of the adorned aspect before one's eyes, and the focused recollection. As the sutra says: 'Always not departing from such recollection of aspects.' Being able to accomplish great benefit refers to the great benefit of being complete with the ten paramitas in every thought moment. As the sutra says: 'This Bodhisattva is complete with the ten paramitas of the Bodhisattva, even Jnana-paramita, in every thought moment.' The Upaya-paramita here refers to the matter of generating limitless wisdom; because of this wisdom, one can generate limitless actions such as giving, being embraced by the power of vows. Pranidhana-paramita refers to generating the highest wisdom; because of this wisdom, one can generate the highest actions such as giving, producing the taking of excellence. Bala-paramita refers to the fact that all different doctrines and various demonic forces cannot destroy this practice; because of this practice, one can be far from obstacles such as giving. Jnana-paramita refers to truly observing and understanding the true nature of all dharmas; because of this wisdom, one can understand the differences of all kinds such as giving, for the sake of transforming sentient beings. The differences of the factors aiding Bodhi have four aspects: First, relying on the practice of the Mahayana paramitas, as the sutra says: 'Like these sons of Buddha! Bodhisattvas abiding in this Bodhisattva Far-Going Ground, in every thought moment, they are complete with the ten paramitas.' Second, relying on teaching sentient beings,
行四攝法故，如經「亦具足四攝法」故。三、依煩惱障，增上凈故。家菩提分解脫門者，何處住？以何等門修行得清凈？如經「亦具足四家三十七助菩提分法、三解脫門」故。家者，般若家、諦家、舍煩惱家、苦清凈家故。四、依智障清凈，如經「略說一切助菩提分法于唸唸中皆悉具足」故。如是雙行差別已說。次說前上地勝差別，下地增上方便行滿足故，七地中說。
經曰：爾時解脫月菩薩問金剛藏菩薩言：佛子！菩薩但于第七菩薩地中具足一切助菩提分法？為當一切菩薩諸地中亦皆具足？金剛藏菩薩言：佛子！菩薩於十菩薩地中悉具足一切助菩提分法，但第七地勝故得名。何以故？佛子！是菩薩此菩薩地中方便行具足，得入智慧神通行故。佛子！菩薩于初地中發願觀一切佛法故，具足助菩提分法。第二地中除心惡垢故，具足助菩提分法。第三地中愿轉增長得法明故，具足助菩提分法。第四地中入道故，具足助菩提分法。第五地中隨順行世間法故，具足助菩提分法。第六地中入甚深法門故，具足助菩提分法。此第七菩薩地中起一切佛法故，具足一切助菩提分法。
論曰：云何下地增上方便行滿足？以滿足故入大智通行，如經「金剛藏菩薩言：佛子！菩薩於十菩薩地中悉具足一切菩提分法，但第七地勝故
得名。何以故？佛子？是菩薩此菩薩地中方便行具足，得入智慧神通行故」。是中通者，五神通。智者，如前說。云何此地中方便行滿足？彼余世間出世間行中更起殊勝行，是故此七地中起一切佛法故，能具足助菩提分法。如經「佛子！菩薩于初地中發願觀一切佛法故，具足助菩提分法。乃至此第七菩薩地中起一切佛法故，具足一切助菩提分法」故。如是前上地勝差別，下地增上方便行滿足已說。云何上地增上修行智慧方便菩提分功用行滿足故？
經曰：何以故？佛子！菩薩從初地來乃至七地，得諸智慧所行道。以是力故，從第八菩薩地乃至第十地無功用行自然滿足。佛子！譬如二世界：一、染凈世界；二、純凈世界。是二中間，難可得過。欲過此界，當以大神通力。佛子！菩薩如是行於染凈菩薩道難可得過，當以大願力、大方便智力、大神通力故乃可得過。解脫月菩薩言：佛子！七菩薩地為是染行、為是凈行？金剛藏菩薩言：佛子！從初地來菩薩所行皆離煩惱染業。何以故？迴向阿耨多羅三藐三菩提故。隨道所行如分平等故，不名為過七地煩惱行。佛子！譬如轉輪聖王乘上寶象游四天下，知有貧窮困苦染過之人，而不為彼過所染。然王未免人身，若舍人身生於梵世住梵天宮，見行千世界，示梵王光明威力。爾
【現代漢語翻譯】 現代漢語譯本 得名。什麼原因呢？佛子！這位菩薩在這個菩薩地中方便之行圓滿具足，得以進入智慧神通的境界」。這裡說的『通』，指的是五神通。『智』，如前面所說。怎樣才能說這個地中的方便之行是圓滿的呢？因為他在其餘世間和出世間的修行中，又生起了更為殊勝的修行，所以在這第七地中能夠生起一切佛法，因此能夠圓滿具足輔助菩提的各種法。如經文所說：『佛子！菩薩在初地中發願觀想一切佛法，因此具足輔助菩提的各種法。乃至在這第七菩薩地中生起一切佛法，因此具足一切輔助菩提的各種法』。像這樣，前面所說的上地殊勝的差別，以及下地增長的方便之行圓滿，已經說完了。那麼，怎樣才能說上地增長的修行智慧方便菩提分的功用之行是圓滿的呢？
經文說：『什麼原因呢？佛子！菩薩從初地開始乃至第七地，獲得了各種智慧所行的道路。憑藉這種力量，從第八菩薩地乃至第十地，無功用行自然圓滿。佛子！譬如兩個世界：一個是染凈世界，一個是純凈世界。這兩個世界之間，難以逾越。想要跨越這個界限，應當憑藉大神通力。佛子！菩薩也是這樣，行於染凈的菩薩道難以逾越，應當憑藉大願力、大方便智力、大神通力才能跨越。』解脫月菩薩說：『佛子！這七個菩薩地是染污之行，還是清凈之行呢？』金剛藏菩薩說：『佛子！從初地開始，菩薩所行都是遠離煩惱染業的。什麼原因呢？因為迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。隨順菩提道所行，如同分得平等之物，所以不能稱之為超過七地的煩惱之行。佛子！譬如轉輪聖王乘坐寶象遊歷四天下，知道有貧窮困苦被染污的人，但不會被他們的過失所染污。然而國王還未脫離人身，如果捨棄人身而生於梵世，住在梵天宮，就能看見行於千世界，展現梵王的光明威力。』
【English Translation】 English version It is named thus. Why is that? Buddha-son! This Bodhisattva, in this Bodhisattva-ground, has fully accomplished the practice of skillful means, and thus attains entry into the wisdom and supernormal powers.' The 'powers' here refer to the five supernormal powers. 'Wisdom' is as previously described. How can it be said that the practice of skillful means in this ground is complete? Because in the remaining worldly and trans-worldly practices, he further arises superior practices. Therefore, in this seventh ground, he is able to generate all Buddha-dharmas, and thus is able to fully possess the factors aiding Bodhi. As the sutra says: 'Buddha-son! The Bodhisattva in the first ground makes vows to contemplate all Buddha-dharmas, and thus possesses the factors aiding Bodhi. Even up to this seventh Bodhisattva-ground, he generates all Buddha-dharmas, and thus fully possesses all factors aiding Bodhi.' Thus, the superior differences of the preceding higher grounds, and the increasing skillful means of the lower grounds being fulfilled, have already been explained. How can it be said that the increasing practice of wisdom, skillful means, and the functions of the Bodhi-factors in the higher grounds are fulfilled?
The sutra says: 'Why is that? Buddha-son! The Bodhisattva, from the first ground up to the seventh ground, attains the paths practiced by various wisdoms. Because of this power, from the eighth Bodhisattva-ground up to the tenth ground, the effortless practice is naturally fulfilled. Buddha-son! It is like two worlds: one, a defiled and pure world; two, a purely pure world. Between these two, it is difficult to cross over. If one wishes to cross this boundary, one should rely on great supernormal power. Buddha-son! The Bodhisattva is also like this, practicing on the defiled and pure Bodhisattva-path is difficult to cross over, one should rely on great vow power, great skillful means wisdom power, and great supernormal power to be able to cross over.' Liberation Moon Bodhisattva said: 'Buddha-son! Are these seven Bodhisattva-grounds defiled practices or pure practices?' Vajragarbha Bodhisattva said: 'Buddha-son! From the first ground onwards, the practices of the Bodhisattva are all free from the defilements of afflictions and karma. Why is that? Because of dedicating towards Anuttara-samyak-sambodhi (無上正等正覺). Following the path practiced, like dividing equally, it cannot be called the defiled practice of exceeding the seven grounds. Buddha-son! It is like a Wheel-Turning Sage King riding a precious elephant, traveling the four continents, knowing there are poor and suffering people who are defiled, but he is not defiled by their faults. However, the king has not yet escaped the human body. If he abandons the human body and is born in the Brahma-world, dwelling in the Brahma-heaven palace, he can see the practice in a thousand worlds, displaying the light and power of the Brahma King.'
時不名為人。佛子！菩薩亦如是，從初地來乘諸波羅蜜乘行一切世間，亦知世間煩惱染過，而不為煩惱過之所染。以乘正道故，而不名為過七地煩惱染。若菩薩舍一切功用行，從七地入第八地，爾時名為乘菩薩清凈乘行一切世間。如實知一切煩惱染過，而不為煩惱過之所染，以得過故。佛子！菩薩住是第七菩薩地，過多貪慾等諸煩惱眾。是菩薩住此菩薩遠行地中，不名有煩惱者、不名無煩惱者。何以故？一切煩惱不行故，不名有煩惱者；貪求如來智慧未滿足故，不名無煩惱者。
論曰：云何上地增上智慧方便行菩提分功用滿足故？如經「何以故？佛子！菩薩從初地來乃至七地得諸智慧所行道，乃至當以大願力、大方便智力、大神通力乃可得過」故。從初地來遠離一切煩惱，示現如是。此地名為染凈，非染行，如分行平等道故。彼菩薩此地中，隨力分舍功用道，如轉輪王譬。第八地中，自然得報行過煩惱染過，示現如生梵世，舍轉輪王人身。如經「諸佛子！譬如轉輪聖王乃至不為煩惱過之所染，以得過故。佛子！菩薩住是第七菩薩地，過多貪慾等諸煩惱眾者，未至報地故。是故此地不名離煩惱行，有功用故。菩薩住此遠行地中，不名有煩惱者乃至未滿足故」。不名無煩惱者，如是前上地勝差別分已說。次說雙行果
【現代漢語翻譯】 現代漢語譯本：時間不被稱為人。佛子（Buddha's disciples）！菩薩也是這樣，從初地（first bhumi）開始，憑藉各種波羅蜜（paramita，度，到達彼岸的方法）乘，在一切世間行走，也知道世間的煩惱染污，卻不被煩惱染污所沾染。因為憑藉正道，所以不被稱為被七地（seventh bhumi）的煩惱染污所染。如果菩薩捨棄一切功用行，從七地進入第八地（eighth bhumi），這時才被稱為憑藉菩薩清凈乘，在一切世間行走。如實地知道一切煩惱染污，卻不被煩惱染污所沾染，因為已經超越了這些煩惱。佛子！菩薩安住在這第七菩薩地，超越了過多的貪慾等各種煩惱。這位菩薩安住在這菩薩遠行地中，不被稱為有煩惱者，也不被稱為沒有煩惱者。為什麼呢？因為一切煩惱都不再起作用，所以不被稱為有煩惱者；因為貪求如來的智慧還沒有滿足，所以不被稱為沒有煩惱者。
論曰：憑什麼說上地增長的智慧方便行菩提分功用能夠滿足呢？如經文所說：『為什麼呢？佛子！菩薩從初地開始，乃至七地，得到各種智慧所行之道，乃至應當憑藉大願力、大方便智力、大神通力才能夠超越。』從初地開始就遠離一切煩惱，示現出這樣的狀態。這個地被稱為染凈，但不是染污的行，因為是分行平等之道。那位菩薩在這個地中，隨自己的能力分舍功用道，就像轉輪王（cakravartin，統治世界的理想君主）一樣。在第八地中，自然得到報應，超越煩惱染污，示現出如同生於梵世（Brahma world），捨棄了轉輪王的人身。如經文所說：『諸佛子！譬如轉輪聖王，乃至不被煩惱染污所沾染，因為已經超越了這些煩惱。佛子！菩薩安住在這第七菩薩地，超越了過多的貪慾等各種煩惱』，因為還沒有到達報地。因此這個地不被稱為脫離煩惱的行，因為還有功用。菩薩安住在這遠行地中，不被稱為有煩惱者，乃至還沒有滿足。』不被稱為沒有煩惱者，像這樣，前面已經說了上地殊勝的差別部分。接下來要說雙行果。
【English Translation】 English version: Time is not called a person. Buddha's disciples! Bodhisattvas are also like this, starting from the first bhumi (first bhumi), relying on various paramitas (paramita, perfections, methods to reach the other shore), walking in all worlds, and also knowing the defilements of worldly afflictions, but not being contaminated by them. Because they rely on the right path, they are not said to be contaminated by the afflictions of the seventh bhumi (seventh bhumi). If a Bodhisattva abandons all effortful practices and enters the eighth bhumi (eighth bhumi) from the seventh bhumi, then they are said to be walking in all worlds relying on the pure vehicle of the Bodhisattva. They truly know all the defilements of afflictions, but are not contaminated by them, because they have transcended these afflictions. Buddha's disciples! Bodhisattvas dwell in this seventh Bodhisattva bhumi, surpassing excessive greed and other afflictions. This Bodhisattva dwells in this Bodhisattva Far-Going Ground, and is not called one with afflictions, nor is called one without afflictions. Why? Because all afflictions no longer function, so they are not called one with afflictions; because the desire for the wisdom of the Tathagata (Tathagata, Thus Come One) is not yet satisfied, so they are not called one without afflictions.
Commentary: How can it be said that the increasing wisdom, skillful means, practice, and Bodhi-part qualities of the higher grounds are sufficient? As the sutra says: 'Why? Buddha's disciples! Bodhisattvas, from the first bhumi to the seventh bhumi, attain the paths practiced by various wisdoms, and must rely on great vows, great skillful wisdom, and great supernatural powers to be able to transcend.' From the first bhumi, they are far away from all afflictions, demonstrating such a state. This ground is called defiled and pure, but it is not a defiled practice, because it is a path of equal distribution of practice. That Bodhisattva, in this ground, distributes and relinquishes the path of effort according to their ability, like a cakravartin (cakravartin, ideal universal ruler). In the eighth bhumi, they naturally receive the reward, transcending the defilements of afflictions, demonstrating as if born in the Brahma world (Brahma world), abandoning the human body of a cakravartin. As the sutra says: 'Buddha's disciples! It is like a cakravartin, not being contaminated by the defilements of afflictions, because they have transcended these afflictions. Buddha's disciples! Bodhisattvas dwell in this seventh Bodhisattva bhumi, surpassing excessive greed and other afflictions,' because they have not yet reached the reward ground. Therefore, this ground is not called a practice free from afflictions, because there is still effort. Bodhisattvas dwell in this Far-Going Ground, and are not called one with afflictions, and so on, not yet satisfied.' They are not called one without afflictions. In this way, the superior differences of the previous higher grounds have been explained. Next, the fruit of dual practice will be discussed.
差別。此有四種相：一、業清凈；二、得勝三昧；三、過地；四、得勝行。云何業清凈？
經曰：是菩薩住此第七菩薩遠行地中，畢竟成就深凈身業、畢竟成就深凈口業、畢竟成就深凈意業。是菩薩所有不善業道，諸佛所呵，皆已舍離。所有善業道，諸佛所嘆，是則常行。世間所有經書技術，如五地中說自然而行。是菩薩於三千大千世界中得為大師，唯余諸佛及八地菩薩，無有眾生深心妙行能與等者。是菩薩所有禪定三昧三摩跋提神通解脫一切現前。修行門中非善成就報力，如第八菩薩地。是菩薩住此第七菩薩遠行地，于唸唸中具足修集方便智力及一切助菩提分法，得轉勝具足。
論曰：業清凈者有四種相：一、戒凈勝，如經「是菩薩住此第七菩薩遠行地中，畢竟成就深凈身業乃至是則常行」故。二、世間智清凈勝，如經「世間所有經書技術乃至自然而行」故。三、得自身勝心行二平等無與等者，如經「是菩薩於三千大千世界中乃至深心妙行無與等者」故。四、得勝力禪等現前勝，如經「是菩薩所有禪定三昧乃至得轉勝具足」故。是中依禪起三昧三摩跋提神通解脫，為教化眾生故、寂滅樂行故。滅定三摩拔提，如是次第、如是雙行果。業清凈四種相已說。次說得勝三昧。
經曰：是菩薩住此第七菩
【現代漢語翻譯】 現代漢語譯本 差別。此有四種相：一、業清凈；二、得勝三昧（殊勝的禪定）；三、過地（超越的境界）；四、得勝行（殊勝的行為）。云何業清凈？
經曰：是菩薩住此第七菩薩遠行地（第七菩薩遠行階段）中，畢竟成就深凈身業、畢竟成就深凈口業、畢竟成就深凈意業。是菩薩所有不善業道，諸佛所呵，皆已舍離。所有善業道，諸佛所嘆，是則常行。世間所有經書技術，如五地中說自然而行。是菩薩於三千大千世界中得為大師，唯余諸佛及八地菩薩，無有眾生深心妙行能與等者。是菩薩所有禪定三昧（禪定）、三摩跋提（等持）、神通解脫一切現前。修行門中非善成就報力，如第八菩薩地。是菩薩住此第七菩薩遠行地，于唸唸中具足修集方便智力及一切助菩提分法，得轉勝具足。
論曰：業清凈者有四種相：一、戒凈勝，如經『是菩薩住此第七菩薩遠行地中，畢竟成就深凈身業乃至是則常行』故。二、世間智清凈勝，如經『世間所有經書技術乃至自然而行』故。三、得自身勝心行二平等無與等者，如經『是菩薩於三千大千世界中乃至深心妙行無與等者』故。四、得勝力禪等現前勝，如經『是菩薩所有禪定三昧乃至得轉勝具足』故。是中依禪起三昧三摩跋提神通解脫，為教化眾生故、寂滅樂行故。滅定三摩拔提，如是次第、如是雙行果。業清凈四種相已說。次說得勝三昧。
經曰：是菩薩住此第七菩
【English Translation】 English version Differences. There are four aspects to this: 1. Purity of Karma; 2. Attainment of Superior Samadhi (superior meditation); 3. Transcendence of Grounds; 4. Attainment of Superior Conduct. What is purity of karma?
The Sutra says: This Bodhisattva, dwelling in this Seventh Bodhisattva Far-Going Ground, ultimately accomplishes profoundly pure bodily karma, ultimately accomplishes profoundly pure verbal karma, and ultimately accomplishes profoundly pure mental karma. All unwholesome karmic paths, censured by all Buddhas, are abandoned by this Bodhisattva. All wholesome karmic paths, praised by all Buddhas, are constantly practiced. All worldly scriptures and skills are naturally performed as described in the Fifth Ground. This Bodhisattva becomes a great master in the three-thousand great-thousand world system. Except for the Buddhas and Bodhisattvas of the Eighth Ground, no other beings possess profound and wondrous conduct equal to this Bodhisattva. All meditative stabilizations (dhyana), samadhis (meditation), samapattis (equanimity), supernormal powers, and liberations are manifested before this Bodhisattva. The power of non-virtuous achievements in the path of practice is like that of the Eighth Bodhisattva Ground. This Bodhisattva, dwelling in this Seventh Bodhisattva Far-Going Ground, fully cultivates the power of skillful wisdom and all the factors aiding Bodhi (enlightenment) in every moment, attaining superior completeness.
The Treatise says: Purity of karma has four aspects: 1. Superior purity of precepts, as stated in the Sutra, 'This Bodhisattva, dwelling in this Seventh Bodhisattva Far-Going Ground, ultimately accomplishes profoundly pure bodily karma, and so on, constantly practices.' 2. Superior purity of worldly wisdom, as stated in the Sutra, 'All worldly scriptures and skills are naturally performed.' 3. Attainment of equality and incomparability in one's own superior mind and conduct, as stated in the Sutra, 'This Bodhisattva in the three-thousand great-thousand world system, no other beings possess profound and wondrous conduct equal.' 4. Attainment of superior power, superior manifestation of dhyana (meditation), and so on, as stated in the Sutra, 'All meditative stabilizations, samadhis, and so on, attaining superior completeness.' Here, based on dhyana, samadhi, samapatti, supernormal powers, and liberation arise, for the sake of teaching sentient beings and for the sake of the joy of tranquil practice. Cessation samadhi and samapatti, such is the order, such is the fruit of dual practice. The four aspects of purity of karma have been explained. Next, the attainment of superior samadhi will be discussed.
The Sutra says: This Bodhisattva, dwelling in this Seventh Bodhi-
薩遠行地中，入名善擇智菩薩三昧、善思義三昧、益意三昧、分別義藏三昧、擇一切義三昧、善住堅根三昧、智神通門三昧、法界業三昧、如來利益三昧，入名種種義藏世間涅槃門菩薩三昧。菩薩如是大智通門，滿足上首十三昧，能入百千菩薩三昧門，凈治此地。
論曰：得勝三昧者有十種相：一、依未觀義，二、依已觀義，如經「是菩薩住此第七菩薩遠行地中入名善擇智菩薩三昧故、善思義三昧」故。三、依一句無量義勝，四、依一義說無量名，如經「益意三昧故、分別義藏三昧」故。五、依通一切五明處智，如經「擇一切義三昧」故。六、依煩惱障凈，真如觀堅根故，如經「善住堅根三昧」故。七、依智障凈，有四種障凈故。一、勝功德障此對治，如經「智神通門三昧」故。二、無障礙智障此對治，如經「法界業三昧」故。三、于深上佛法性弱障此對治，如經「如來利益三昧」故。四、不住行障此對治，如經「入名種種義藏世間涅槃門菩薩三昧」故。種種義藏者，種種善根故。如是大智通門滿足上首十三昧，能入百千萬菩薩三昧門，凈治此地故。已說得勝三昧。次說過地。
經曰：是菩薩得是三昧智慧方便善清凈故、得大悲力故，過聲聞辟支佛地，現前思量趣智慧地。
論曰：過聲聞辟支佛地
【現代漢語翻譯】 現代漢語譯本：當菩薩遠行於此地時，入于名為善擇智菩薩三昧（善於選擇智慧的菩薩禪定）、善思義三昧（善於思考意義的禪定）、益意三昧（增益心意的禪定）、分別義藏三昧（分別意義寶藏的禪定）、擇一切義三昧（選擇一切意義的禪定）、善住堅根三昧（善於安住堅固根基的禪定）、智神通門三昧（智慧神通之門的禪定）、法界業三昧（法界事業的禪定）、如來利益三昧（如來利益的禪定），入于名為種種義藏世間涅槃門菩薩三昧（種種意義寶藏通往世間涅槃之門的菩薩禪定）。菩薩以如此廣大的智慧通達之門，圓滿了以上首要的十三種三昧，能夠進入成百上千的菩薩三昧之門，從而清凈此地。
論曰：獲得殊勝三昧者有十種相狀：第一，依據尚未觀察的意義；第二，依據已經觀察的意義，如經文所說：『是菩薩住在此第七菩薩遠行地中，入于名為善擇智菩薩三昧故、善思義三昧』故。第三，依據一句包含無量意義的殊勝；第四，依據一個意義宣說無量名稱，如經文所說：『益意三昧故、分別義藏三昧』故。第五，依據通達一切五明（聲明、工巧明、醫方明、因明、內明）之處的智慧，如經文所說：『擇一切義三昧』故。第六，依據煩惱障的清凈，真如（事物本來的真實面目）之觀的堅固根基，如經文所說：『善住堅根三昧』故。第七，依據智障的清凈，有四種障礙得到清凈的緣故。第一，殊勝功德的障礙，用此對治，如經文所說：『智神通門三昧』故。第二，無障礙智慧的障礙，用此對治，如經文所說：『法界業三昧』故。第三，對於甚深至上的佛法性質的薄弱障礙，用此對治，如經文所說：『如來利益三昧』故。第四，不住於行的障礙，用此對治，如經文所說：『入名種種義藏世間涅槃門菩薩三昧』故。種種義藏，是因為種種善根的緣故。如是大智通門圓滿了以上首要的十三種三昧，能夠進入百千萬菩薩三昧之門，從而清凈此地。以上已經說明了獲得殊勝三昧。
接下來闡述超越此地。
經曰：是菩薩得到這些三昧智慧方便的善巧清凈的緣故、得到大悲力量的緣故，超越聲聞（聽聞佛法而悟道的修行者）辟支佛（無師自悟的修行者）地，顯現思量趣向智慧之地。
論曰：超越聲聞辟支佛地
【English Translation】 English version: When a Bodhisattva travels far in this ground, they enter Samadhis (meditative states) named 'Good Selection of Wisdom Bodhisattva Samadhi' (skillful in selecting wisdom), 'Good Thought of Meaning Samadhi' (skillful in contemplating meaning), 'Benefit of Mind Samadhi' (benefiting the mind), 'Discernment of Meaning Treasury Samadhi' (discerning the treasury of meanings), 'Selection of All Meanings Samadhi' (selecting all meanings), 'Good Abiding in Firm Roots Samadhi' (skillful in abiding in firm roots), 'Wisdom Supernatural Power Gate Samadhi' (the gate of wisdom and supernatural powers), 'Dharma Realm Karma Samadhi' (the karma of the Dharma realm), 'Tathagata Benefit Samadhi' (the benefit of the Tathagata), and enter a Bodhisattva Samadhi named 'Various Meaning Treasury World Nirvana Gate Samadhi' (the Bodhisattva Samadhi of various meaning treasuries leading to the world's Nirvana gate). The Bodhisattva, with such a vast gate of wisdom, fulfilling the foremost thirteen Samadhis, can enter hundreds of thousands of Bodhisattva Samadhi gates, thereby purifying this ground.
Treatise says: There are ten aspects of attaining superior Samadhi: First, based on meanings not yet contemplated; second, based on meanings already contemplated, as the sutra says, 'This Bodhisattva dwells in this seventh Bodhisattva Far-Going Ground, entering the 'Good Selection of Wisdom Bodhisattva Samadhi', and the 'Good Thought of Meaning Samadhi'. Third, based on the superiority of one sentence containing limitless meanings; fourth, based on one meaning expounding limitless names, as the sutra says, 'Benefit of Mind Samadhi', and 'Discernment of Meaning Treasury Samadhi'. Fifth, based on the wisdom that penetrates all five sciences (sound, craftsmanship, medicine, logic, inner knowledge), as the sutra says, 'Selection of All Meanings Samadhi'. Sixth, based on the purification of afflictive obstructions, the firm foundation of the contemplation of Suchness (the true nature of things), as the sutra says, 'Good Abiding in Firm Roots Samadhi'. Seventh, based on the purification of cognitive obstructions, because four kinds of obstructions are purified. First, the obstruction of superior merits, which is counteracted by this, as the sutra says, 'Wisdom Supernatural Power Gate Samadhi'. Second, the obstruction of unobstructed wisdom, which is counteracted by this, as the sutra says, 'Dharma Realm Karma Samadhi'. Third, the weak obstruction to the profound and supreme Dharma nature, which is counteracted by this, as the sutra says, 'Tathagata Benefit Samadhi'. Fourth, the obstruction of non-abiding in practice, which is counteracted by this, as the sutra says, 'Entering the Various Meaning Treasury World Nirvana Gate Bodhisattva Samadhi'. The various meaning treasury is due to various good roots. Such a vast gate of wisdom fulfills the foremost thirteen Samadhis, enabling entry into hundreds of thousands of Bodhisattva Samadhi gates, thereby purifying this ground. The attainment of superior Samadhi has been explained.
Next, the transcendence of this ground is elaborated.
Sutra says: This Bodhisattva, having attained these Samadhis, skillful purification of wisdom and means, and having attained the power of great compassion, transcends the grounds of Sravakas (hearers who attain enlightenment by listening to the Dharma) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), manifesting the contemplation that leads to the ground of wisdom.
Treatise says: Transcending the grounds of Sravakas and Pratyekabuddhas.
者，有二種相：一、修行方便智力；二、大悲力故。現前者，能入法流水。思量智慧地者，八地智慧應知但觀奢摩他、毗婆舍那道，彼處成就故。複次過者，業勝故示現。
經曰：是菩薩住此第七菩薩遠行地中，無量身業無相行、無量口業無相行、無量意業無相行，是菩薩善清凈行故，得無生法忍光明。解脫月菩薩言：佛子！菩薩住菩薩初地，有無量身業、無量口業、無量意業，已過一切聲聞辟支佛行成。金剛藏菩薩言：佛子！觀大法故過，非是自智行力。此第七菩薩地，得自智行力觀故，一切聲聞辟支佛所不能壞。佛子！譬如王子生在王家，具足王相勝一切臣眾，以豪尊力故，非自智行力故。若身長大，自具智力所作事成，過一切臣眾。如是佛子！菩薩初發心時，已勝一切聲聞辟支佛，以深心大故。今住此第七菩薩地中，自智行住故，過一切聲聞辟支佛事。
論曰：無量三業無相行者，入定遠離相是。無量聲聞緣覺，亦有凈業遠離相，非無量相，不能利益一切眾生故。複次此無量勝餘下地事故。善清凈行者，修方便行滿足故。無生法忍光明者，相現前故。王子喻者，此地中勝過示現，修方便行滿足故。自智行住者，方便行盡念觀住故。如經「佛子！譬如王子生在王家乃至自智行住故，過一切聲聞辟支佛
【現代漢語翻譯】 現代漢語譯本： 菩薩有兩種相：一、修行方便智力；二、大悲力。現前者，能入法流水。思量智慧地者，應知八地智慧但觀奢摩他（止，samatha）、毗婆舍那（觀，vipassana）道，因彼處成就故。複次，超過者，因業力殊勝而示現。
經文說：『是菩薩住此第七菩薩遠行地中，有無量身業無相行、無量口業無相行、無量意業無相行，是菩薩善清凈行故，得無生法忍光明。』解脫月菩薩言：『佛子！菩薩住菩薩初地，有無量身業、無量口業、無量意業，已過一切聲聞辟支佛行成。』金剛藏菩薩言：『佛子！觀大法故過，非是自智行力。此第七菩薩地，得自智行力觀故，一切聲聞辟支佛所不能壞。佛子！譬如王子生在王家，具足王相勝一切臣眾，以豪尊力故，非自智行力故。若身長大，自具智力所作事成，過一切臣眾。如是佛子！菩薩初發心時，已勝一切聲聞辟支佛，以深心大故。今住此第七菩薩地中，自智行住故，過一切聲聞辟支佛事。』
論中說：無量三業無相行，是入定遠離相。無量聲聞緣覺，也有凈業遠離相，但非無量相，不能利益一切眾生。複次，此無量勝過餘下地之事。善清凈行，是修方便行滿足。無生法忍光明，是相現前。王子的比喻，是此地中勝過之處的示現，修方便行滿足。自智行住，是方便行盡時念觀住。如經文所說：『佛子！譬如王子生在王家乃至自智行住故，過一切聲聞辟支佛。』
【English Translation】 English version: Bodhisattvas have two aspects: first, the wisdom and power of skillful means in practice; second, the power of great compassion. The former enables them to enter the stream of Dharma. Those who contemplate the ground of wisdom should know that the wisdom of the eighth ground involves observing only the paths of Samatha (tranquility) and Vipassana (insight), because it is there that accomplishment is achieved. Furthermore, those who surpass do so because of the superiority of their karma, which they manifest.
The sutra says: 'This Bodhisattva, dwelling in this seventh Bodhisattva Far-Going Ground, has immeasurable actions of body, speech, and mind that are without characteristics. Because this Bodhisattva's conduct is virtuous and pure, they attain the light of the forbearance of the unoriginated Dharma.' Bodhisattva Liberation Moon said: 'Buddha-child! Bodhisattvas dwelling in the first Bodhisattva Ground have immeasurable actions of body, speech, and mind, having already surpassed all the practices of Sravakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas).' Bodhisattva Vajragarbha said: 'Buddha-child! They surpass because they contemplate the Great Dharma, not because of the power of their own wisdom and practice. This seventh Bodhisattva Ground is attained through the power of one's own wisdom and practice, and therefore cannot be destroyed by all Sravakas and Pratyekabuddhas. Buddha-child! It is like a prince born into a royal family, possessing all the characteristics of royalty and surpassing all ministers and subjects because of his noble and honored power, not because of the power of his own wisdom and practice. When he grows up and possesses his own wisdom and power, the things he does are accomplished and surpass all ministers and subjects. Thus, Buddha-child! When a Bodhisattva first generates the aspiration for enlightenment, they already surpass all Sravakas and Pratyekabuddhas because of their profound and great mind. Now, dwelling in this seventh Bodhisattva Ground, they dwell in the practice of their own wisdom, and therefore surpass all the deeds of Sravakas and Pratyekabuddhas.'
The treatise says: Immeasurable actions of the three karmas (body, speech, and mind) without characteristics are the state of entering samadhi (concentration) and being apart from characteristics. Immeasurable Sravakas and Pratyekabuddhas also have pure karma and are apart from characteristics, but they are not immeasurable, and therefore cannot benefit all sentient beings. Furthermore, this immeasurability surpasses the affairs of the lower grounds. Virtuous and pure conduct is the fulfillment of practicing skillful means. The light of the forbearance of the unoriginated Dharma is the manifestation of characteristics. The analogy of the prince is the manifestation of surpassing in this ground, the fulfillment of practicing skillful means. Dwelling in the practice of one's own wisdom is dwelling in contemplation when the practice of skillful means is exhausted. As the sutra says: 'Buddha-child! It is like a prince born into a royal family, and so on, dwelling in the practice of his own wisdom, and therefore surpassing all Sravakas and Pratyekabuddhas.'
事」故。無量身等勝業已說。非但多無量神力，亦無量示勝義故。
經曰：諸佛子！是菩薩住此第七菩薩遠行地，得甚深遠離無行，身口意業轉求勝行而不捨離。
論曰：甚深者，遠入故。遠離者，彼障滅故。無行者，彼余出世間世間地不能行故。身口意業轉求勝行而不捨離者，聲聞辟支佛雖離彼相，業不如是，得少為足不求上行故。如是雙行果過二乘地已說。云何得勝行？
經曰：解脫月菩薩言：佛子！菩薩從何地來，能入寂滅定？金剛藏菩薩言：佛子！菩薩從第六地來，能入寂滅定，今住第七菩薩地，于唸唸中能入寂滅定而不證寂滅定，是菩薩畢竟成就不可思議身口意業。佛子！是諸菩薩行實際行而不證寂滅定。佛子！譬如有人乘大船舫入于大海，善知行船、善知水相，不為大海水難所害。如是佛子！菩薩住此第七菩薩地中，乘諸波羅蜜船、行實際行而不證寂滅定。
論曰：行實際行而不證寂滅定，以不捨有故。如經「金剛藏菩薩言：佛子！菩薩摩訶薩從第六地來，能入寂滅定，乃至而不證寂滅定」故。如是三摩跋提勝行已說。次說發起勝行。
經曰：菩薩如是通達三昧智力修行，起大方便智力故，現身世間門深心涅槃，雖眷屬圍繞而心常遠離，以願力受生三界而不為世間所染。
【現代漢語翻譯】 現代漢語譯本：『事』故。無量身等殊勝之業已經闡述完畢。不僅具有眾多無量的神力，也因為無量地示現殊勝的真義。
經文說：『諸位佛子！這位菩薩安住于這第七菩薩遠行地（Dūrangama-bhūmi），獲得甚深的遠離和無行，身口意三業不斷尋求更殊勝的修行，卻不捨離（眾生）。』
論中說：『甚深』，是因為深入的緣故。『遠離』，是因為那些障礙滅除的緣故。『無行』，是因為其餘的出世間和世間地無法在此地執行的緣故。『身口意業轉求勝行而不捨離』，是因為聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）雖然遠離了那些表相，但他們的業力不如菩薩，得到少許成就就滿足，不再尋求更高的修行。像這樣，雙執行果超過二乘（Śrāvakayāna and Pratyekabuddhayāna）之地的道理已經闡述完畢。如何才能獲得殊勝的修行呢？
經文說：『解脫月菩薩（Vimokṣacandra）說：佛子！菩薩從哪個地而來，能夠進入寂滅定（nirodha-samāpatti）？金剛藏菩薩（Vajragarbha）說：佛子！菩薩從第六地（Abhimukhī-bhūmi）而來，能夠進入寂滅定，現在安住于第七菩薩地，在念念之中能夠進入寂滅定而不證得寂滅定，這位菩薩最終成就不可思議的身口意業。佛子！這些菩薩行於實際之行而不證得寂滅定。佛子！譬如有人乘坐大船進入大海，善於駕駛船隻、善於觀察水情，不會被大海的水難所傷害。像這樣，佛子！菩薩安住于這第七菩薩地中，乘坐諸波羅蜜（pāramitā）之船，行於實際之行而不證得寂滅定。』
論中說：『行實際之行而不證得寂滅定』，是因為不捨棄有（bhava）的緣故。如經文『金剛藏菩薩說：佛子！菩薩摩訶薩從第六地而來，能夠進入寂滅定，乃至而不證得寂滅定』所說。像這樣，三摩跋提（samāpatti）的殊勝修行已經闡述完畢。接下來闡述發起殊勝的修行。
經文說：『菩薩像這樣通達三昧（samādhi）的智慧力量修行，發起大方便的智慧力量，示現身在世間之門，內心深處卻處於涅槃（nirvāṇa）之中，雖然被眷屬圍繞，但內心常常遠離，以願力受生於三界（triloka），卻不被世間所污染。
【English Translation】 English version: 『Affair』 thus. The supreme deeds of immeasurable bodies and the like have already been explained. Not only are there many immeasurable divine powers, but also immeasurable demonstrations of supreme meaning.
The Sutra says: 『O sons of the Buddhas! This Bodhisattva, abiding in this seventh Bodhisattva Dūrangama-bhūmi (Far-Going Ground), attains profound detachment and non-action, constantly seeking superior practices with body, speech, and mind, without abandoning (beings).』
The Treatise says: 『Profound』 because of deep entry. 『Detachment』 because those obstacles are extinguished. 『Non-action』 because the remaining worldly and supramundane grounds cannot function here. 『Constantly seeking superior practices with body, speech, and mind, without abandoning (beings)』 because, although Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) are detached from those appearances, their actions are not like this; they are content with little attainment and do not seek higher practices. Thus, the dual practice and its results surpassing the grounds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have been explained. How does one attain superior practice?
The Sutra says: 『The Bodhisattva Vimokṣacandra (Moon of Liberation) said: O sons of the Buddhas! From which ground does the Bodhisattva come, being able to enter nirodha-samāpatti (cessation attainment)? The Bodhisattva Vajragarbha (Vajra Essence) said: O sons of the Buddhas! The Bodhisattva comes from the sixth ground, Abhimukhī-bhūmi (Face-to-Face Ground), being able to enter nirodha-samāpatti. Now abiding in the seventh Bodhisattva ground, in every moment, they are able to enter nirodha-samāpatti without realizing nirodha-samāpatti. This Bodhisattva ultimately accomplishes inconceivable deeds of body, speech, and mind. O sons of the Buddhas! These Bodhisattvas practice actual practice without realizing nirodha-samāpatti. O sons of the Buddhas! It is like a person entering the great ocean on a large ship, being skilled in sailing and knowing the water conditions well, and not being harmed by the dangers of the great ocean. Likewise, O sons of the Buddhas! The Bodhisattva, abiding in this seventh Bodhisattva ground, rides the ship of the pāramitās (perfections), practices actual practice without realizing nirodha-samāpatti.』
The Treatise says: 『Practicing actual practice without realizing nirodha-samāpatti』 is because of not abandoning existence (bhava). As the Sutra says, 『The Bodhisattva Vajragarbha said: O sons of the Buddhas! The Bodhisattva Mahāsattva comes from the sixth ground, being able to enter nirodha-samāpatti, and even without realizing nirodha-samāpatti.』 Thus, the superior practice of samāpatti (concentration) has been explained. Next, the arising of superior practice is explained.
The Sutra says: 『The Bodhisattva, thus understanding the power of wisdom of samādhi (concentration) and practicing, arises with the power of wisdom of great skillful means, manifesting the body in the gate of the world, while the mind is deeply in nirvāṇa (liberation). Although surrounded by retinue, the mind is always detached, receiving birth in the triloka (three realms) by the power of vows, yet not being defiled by the world.』
心常寂滅，以方便力而還熾然，雖然不燒。隨順佛智，轉聲聞辟支佛地，通達諸佛境界藏。現魔境界，過四魔道現行魔境界，現諸外道行而深心不捨佛濟。通達一切世間事，心常在出世間道法。所有莊嚴之事，勝諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人、四天王、釋提桓因、梵天王而不捨樂法念。
論曰：發起殊勝行者，有八種行共對治攝：一、起功德行隨順世間門，如經「菩薩如是通達三昧智力修行，起大方便智力故，現身世間門深心涅槃」故。二、上首攝余行，如經「雖眷屬圍繞而心常遠離」故。三、愿取有行，如經「以願力受生三界，而不為世間所染」故。四、家不斷行，遠離貪慾隨煩惱使而示貪慾行事，如經「心常寂滅，以方便力而還熾然，雖然不燒」故。五、入行，如經「隨順佛智，轉聲聞辟支佛地」故。六、資生行，飲食睡夢等魔境界故，如經「通達諸佛境界藏，現魔境界」故。七、退行，示老病死此三魔境界故，如經「過四魔道，現行魔境界」故。八、轉行，有三種轉：一、見貪轉，如經「現諸外道行而深心不捨佛濟」故。二、障礙轉，如經「通達一切世間事而心常在出世間道法」故。三、貪轉，天龍等尊重心攝取，轉彼貪心故，如經「所有莊嚴之事勝諸天龍乃至
【現代漢語翻譯】 現代漢語譯本：內心常處於寂滅狀態，卻以方便之力重新熾盛起來，雖然熾盛卻不被焚燒。隨順佛的智慧，轉變聲聞（Śrāvaka）[聽聞佛陀教導的弟子]、辟支佛（Pratyekabuddha）[無需依賴他人教導，通過自身努力證悟的修行者]的境界，通達諸佛的境界寶藏。示現魔的境界，超越四魔的障礙，示現正在修行的魔的境界，示現各種外道的行為，但內心深處不放棄以佛法濟度眾生。通達一切世間的事情，內心卻始終安住在出世間的道法中。所有莊嚴的事情，勝過諸天（Deva）、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人（Amanussa）、四大天王（Caturmahārājakāyikas）、釋提桓因（Śakro devānām indraḥ）[帝釋天]、梵天王（Brahmā）[色界諸天之王]，卻不捨棄對佛法的喜樂和思念。
論曰：發起殊勝的修行，有八種修行共同對治和攝受：一、發起功德的修行，隨順世間的方便之門，如經文所說：『菩薩如此通達三昧（Samādhi）[禪定]的智慧和力量，通過修行，發起廣大的方便智慧之力，因此示現在世間，內心卻深深地安住在涅槃（Nirvāṇa）[寂滅]之中。』二、以最重要的修行來統攝其餘的修行，如經文所說：『雖然被眷屬圍繞，內心卻常常遠離。』三、以願力來接受有生之苦的修行，如經文所說：『以願力受生於三界，卻不被世間所污染。』四、家庭不斷絕的修行，遠離貪慾和隨煩惱的驅使，卻示現貪慾的行為，如經文所說：『內心常處於寂滅狀態，卻以方便之力重新熾盛起來，雖然熾盛卻不被焚燒。』五、進入修行的境界，如經文所說：『隨順佛的智慧，轉變聲聞、辟支佛的境界。』六、資養生命的修行，如飲食、睡眠、夢境等魔的境界，如經文所說：『通達諸佛的境界寶藏，示現魔的境界。』七、示現退轉的修行，示現衰老、疾病、死亡這三種魔的境界，如經文所說：『超越四魔的障礙，示現正在修行的魔的境界。』八、轉變的修行，有三種轉變：一、見解上的轉變，如經文所說：『示現各種外道的行為，但內心深處不放棄以佛法濟度眾生。』二、障礙上的轉變，如經文所說：『通達一切世間的事情，內心卻始終安住在出世間的道法中。』三、貪慾上的轉變，諸天、龍等以尊重的心來攝取，轉變他們的貪心，如經文所說：『所有莊嚴的事情勝過諸天、龍乃至……』
【English Translation】 English version: The mind is constantly in a state of quiescence, yet it blazes forth again with the power of skillful means, though it is not consumed. It accords with the wisdom of the Buddha, transforming the realms of Śrāvakas (disciples who learn from the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts without relying on a teacher), and penetrates the treasury of the Buddhas' realms. It manifests the realm of Māras (demons), transcends the four Māras, manifests the realm of Māras in action, and manifests the practices of various non-Buddhist paths, yet in its depths, it does not abandon the Buddha's salvation. It understands all worldly affairs, yet the mind is constantly abiding in the transcendental Dharma. All matters of adornment surpass the Devas (gods), Nāgas (dragons), Yakṣas (spirits), Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Amanussas (non-human beings), the Four Heavenly Kings (Caturmahārājakāyikas), Śakro devānām indraḥ (Indra, the lord of the gods), and Brahmā (the king of the Brahma heavens), yet it does not abandon the joy and mindfulness of the Dharma.
Treatise: Initiating superior practice involves eight types of practice that collectively counteract and encompass: 1. Initiating meritorious practice in accordance with the worldly path, as the sutra states: 'The Bodhisattva, having thus mastered the wisdom and power of Samādhi (meditative absorption) through practice, initiates the power of vast skillful wisdom, therefore manifesting in the world, yet deeply abiding in Nirvāṇa (liberation).' 2. Using the foremost practice to encompass the remaining practices, as the sutra states: 'Although surrounded by retinue, the mind is constantly detached.' 3. The practice of accepting existence through vows, as the sutra states: 'Through the power of vows, one is born into the three realms, yet is not defiled by the world.' 4. The practice of not severing family ties, distancing oneself from greed and the instigations of afflictions, yet demonstrating acts of greed, as the sutra states: 'The mind is constantly in a state of quiescence, yet it blazes forth again with the power of skillful means, though it is not consumed.' 5. Entering the realm of practice, as the sutra states: 'Accords with the wisdom of the Buddha, transforming the realms of Śrāvakas and Pratyekabuddhas.' 6. The practice of sustaining life, such as the realm of Māras in food, sleep, dreams, etc., as the sutra states: 'Penetrates the treasury of the Buddhas' realms, manifests the realm of Māras.' 7. The practice of demonstrating regression, manifesting the three realms of Māras: old age, sickness, and death, as the sutra states: 'Transcend the four Māras, manifests the realm of Māras in action.' 8. The practice of transformation, which has three types of transformation: 1. Transformation of views, as the sutra states: 'Manifests the practices of various non-Buddhist paths, yet in its depths, it does not abandon the Buddha's salvation.' 2. Transformation of obstacles, as the sutra states: 'Understands all worldly affairs, yet the mind is constantly abiding in the transcendental Dharma.' 3. Transformation of greed, the Devas, Nāgas, etc., take hold with respectful minds, transforming their greed, as the sutra states: 'All matters of adornment surpass the Devas, Nāgas, and even...'
而不捨樂法念」故。
經曰：菩薩成就如是智慧，住此菩薩遠行地已，多見諸佛，以大神通力、大願力故。見多百佛、多千佛、多百千佛、多百千那由他佛、多億佛、多百億佛、多千億佛、多百千億佛、多百千億那由他佛，以大神通力、大願力故。是菩薩見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提。于諸佛所生上恭敬，專心聽法聞已受持，聞受持已得如實三昧智慧光明，隨順修行行已憶持，守護諸佛正法，一切聲聞辟支佛智慧問難所不能壞。是菩薩復能利益眾生，故法忍轉凈。是菩薩住此菩薩遠行地中，于無量劫彼諸善根轉勝明凈調柔成就，復轉盡成就，無量百劫、無量千劫、無量百千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，彼諸善根轉勝明凈調柔成就，復轉盡成就。佛子！譬如本真金，以一切眾寶具足莊嚴，光色轉勝明凈，余莊嚴具所不能及。如是佛子！菩薩住此第七菩薩遠行地中，彼諸善根從方便智起轉勝明凈，一切聲聞辟支佛所不能壞。佛子！譬如日光，一切星宿月光所不能壞，閻浮提內所有泥水悉能幹竭。如是佛子！菩薩住此第七菩薩遠
【現代漢語翻譯】 現代漢語譯本： 『而不捨樂法念』的緣故。
經中說：菩薩成就這樣的智慧，安住在這菩薩遠行地之後，以大神通力、大願力的緣故，能見到許多佛。見到許多百佛、許多千佛、許多百千佛、許多百千那由他（Nayuta，數量單位，意為萬萬）佛、許多億佛、許多百億佛、許多千億佛、許多百千億佛、許多百千億那由他佛，以大神通力、大願力的緣故。這位菩薩見到諸佛時，以最上心、深心供養、恭敬、尊重、讚歎，衣服、飲食、臥具、湯藥一切供養之物都奉獻給佛，以各種菩薩最上妙的樂具供養眾僧，以此善根都愿迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。在諸佛處生起最上恭敬，專心聽法，聽聞后受持，聞受持后得到如實三昧（Samadhi，禪定）智慧光明，隨順修行，修行后憶持，守護諸佛正法，一切聲聞（Śrāvaka，小乘弟子）、辟支佛（Pratyekabuddha，緣覺）的智慧問難所不能破壞。這位菩薩又能利益眾生，所以法忍更加清凈。這位菩薩安住在這菩薩遠行地中，于無量劫中，這些善根更加殊勝、明凈、調柔、成就，又更加完全成就，無量百劫、無量千劫、無量百千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，這些善根更加殊勝、明凈、調柔、成就，又更加完全成就。佛子！譬如本真的黃金，用一切眾寶具足莊嚴，光色更加殊勝明凈，其餘莊嚴之物所不能及。如是佛子！菩薩安住在這第七菩薩遠行地中，這些善根從方便智生起，更加殊勝明凈，一切聲聞、辟支佛所不能破壞。佛子！譬如日光，一切星宿月光所不能破壞，閻浮提（Jambudvipa，我們所居住的這個世界）內所有的泥水都能曬乾。如是佛子！菩薩安住在這第七菩薩遠
【English Translation】 English version: Because of 'not abandoning the thought of delighting in the Dharma'.
The Sutra says: When a Bodhisattva achieves such wisdom and dwells in this Bodhisattva Far-Going Ground, he sees many Buddhas by the power of great supernormal abilities and great vows. He sees many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of Nayuta (Nayuta, a unit of quantity, meaning ten million) Buddhas, many billions of Buddhas, many hundreds of billions of Buddhas, many thousands of billions of Buddhas, many hundreds of thousands of billions of Buddhas, many hundreds of thousands of billions of Nayuta Buddhas, by the power of great supernormal abilities and great vows. When this Bodhisattva sees the Buddhas, he makes offerings, reveres, respects, and praises them with the highest mind and deep mind, offering all kinds of things such as clothing, food, bedding, medicine, and uses the most wonderful and joyful instruments of a Bodhisattva to make offerings to the Sangha (community of monks), and with these good roots, he wishes to dedicate them all to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). He generates the highest reverence towards all the Buddhas, listens to the Dharma with focused attention, receives and upholds it after hearing it, and after hearing, receiving, and upholding it, he obtains the light of true Samadhi (Samadhi, meditative absorption) wisdom, practices accordingly, and after practicing, he remembers and upholds it, protecting the Buddhas' true Dharma, which cannot be destroyed by the wisdom or questions of all Śrāvakas (Śrāvaka, Hearers or disciples of the Hinayana) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). This Bodhisattva is also able to benefit sentient beings, so the forbearance of the Dharma becomes even purer. This Bodhisattva dwells in this Bodhisattva Far-Going Ground, and in immeasurable kalpas (aeons), these good roots become increasingly superior, bright, pure, gentle, and accomplished, and become even more completely accomplished, for immeasurable hundreds of kalpas, immeasurable thousands of kalpas, immeasurable hundreds of thousands of kalpas, immeasurable hundreds of thousands of Nayuta kalpas, immeasurable billions of kalpas, immeasurable hundreds of billions of kalpas, immeasurable thousands of billions of kalpas, immeasurable hundreds of thousands of billions of kalpas, immeasurable hundreds of thousands of billions of Nayuta kalpas, these good roots become increasingly superior, bright, pure, gentle, and accomplished, and become even more completely accomplished. Disciples of the Buddha! It is like genuine gold, adorned with all kinds of precious jewels, its light and color become increasingly superior and bright, surpassing all other adornments. Likewise, Disciples of the Buddha! When a Bodhisattva dwells in this Seventh Bodhisattva Far-Going Ground, these good roots arise from skillful means and wisdom, becoming increasingly superior and bright, and cannot be destroyed by all Śrāvakas and Pratyekabuddhas. Disciples of the Buddha! It is like the sunlight, which cannot be destroyed by the light of all the stars and the moon, and can dry up all the mud and water within Jambudvipa (Jambudvipa, the world we live in). Likewise, Disciples of the Buddha! The Bodhisattva dwells in this Seventh Bodhisattva Far-
行地中，彼諸善根，一切聲聞辟支佛所不能壞，又能幹竭一切眾生煩惱淤泥。是菩薩十波羅蜜中方便波羅蜜增上，餘波羅蜜非不修習，隨力隨分。諸佛子！是名略說菩薩第七菩薩遠行地。若菩薩住此地中，多作他化自在天王，所作自在善令眾生髮生正智，亦令眾生渡煩惱海。所作善業佈施愛語利益同事是諸福德，皆不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念一切種一切智智。常生是心：我當於一切眾生中，為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。復從是念發精進行，以精進力故，於一念間得百千億那由他三昧，見百千億那由他佛、知百千億那由他佛神力、能動百千億那由他佛世界、能入百千億那由他佛世界、能照百千億那由他佛世界、能化百千億那由他佛世界眾生、能住壽百千億那由他劫、能知過去未來世各百千億那由他劫事、能善入百千億那由他法門、能變身為百千億那由他，於一一身能示百千億那由他菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數。示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億那由他劫不可
{ "translations": [ "現代漢語譯本：", "菩薩行走於此地（第七菩薩遠行地），他們所修的各種善根，不是所有聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）所能破壞的，並且能夠使一切眾生的煩惱淤泥乾涸。這是菩薩在十波羅蜜（十種到達彼岸的方法）中，以方便波羅蜜（Upāya-pāramitā，善巧方便的智慧）最為殊勝，其餘的波羅蜜也不是不修習，而是隨自己的能力和因緣來修習。諸位佛子！這叫做簡略地說明菩薩的第七菩薩遠行地。如果菩薩安住於此地中，大多會成為他化自在天王（Paranirmita-vaśavartin，欲界第六天的天王），所作所為都能很好地引導眾生生起正智（正確的智慧），也能使眾生渡過煩惱之海。所做的善業，如佈施（Dāna，給予）、愛語（Priyavacana，和藹的言語）、利益（Artha，利益眾生的行為）、同事（Samānārthatā，與眾生共同行動），這些福德，都不離於憶念佛（Buddha，覺悟者）、念法（Dharma，佛法）、念僧（Saṃgha，僧團）、念菩薩（Bodhisattva，立志成佛的修行者）、念菩薩行（菩薩的修行）、念波羅蜜（到達彼岸的方法）、念十地（菩薩修行的十個階段）、念不壞力（堅不可摧的力量）、念無畏（無所畏懼）、念不共佛法（佛獨有的功德），乃至不離於憶念一切種一切智智（對一切事物和一切智慧的徹底瞭解）。", "常常生起這樣的心念：我應當在一切眾生中，成為首領、成為最殊勝的、成為最偉大的、成為最美妙的、成為最微妙的、成為最高的、成為無上的、成為引導者、成為將帥、成為導師、成為最受尊敬的，乃至成為一切種一切智智的依靠者。又從這樣的念頭出發，發起精進的修行，因為精進的力量，在一念之間就能得到百千億那由他（Nayuta，數量單位）三昧（Samādhi，禪定），見到百千億那由他佛，知道百千億那由他佛的神力，能夠震動百千億那由他佛世界，能夠進入百千億那由他佛世界，能夠照亮百千億那由他佛世界，能夠化度百千億那由他佛世界的眾生，能夠住世百千億那由他劫（Kalpa，極長的時間單位），能夠知道過去未來世各百千億那由他劫的事情，能夠善巧地進入百千億那由他法門，能夠變化自身為百千億那由他，在每一個自身又能示現百千億那由他菩薩作為眷屬。如果憑藉願力自在勝妙，菩薩的願力超過這個數量。示現種種神通，或者身神通、或者光明神通、或者神通神通、或者眼神通、或者境界神通、或者音聲神通、或者行神通、或者莊嚴神通、或者加持神通、或者信心神通、或者業神通。這些神通，乃至無量百千萬億那由他劫也無法窮盡。", "", "english_translations": [ "English version:", "Dwelling in this ground (the seventh Bodhisattva Far-Going Ground), those roots of goodness of the Bodhisattvas cannot be destroyed by all Śrāvakas (disciples who learn by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), and can also dry up the mud of afflictions of all sentient beings. Among the ten Pāramitās (perfections), the Bodhisattva excels in the Upāya-pāramitā (Perfection of Skillful Means), while not neglecting the cultivation of the other Pāramitās, practicing them according to their ability and circumstances. O Buddhas' children! This is called a brief explanation of the seventh Bodhisattva Far-Going Ground. If a Bodhisattva dwells in this ground, they often act as the Paranirmita-vaśavartin (King of the sixth heaven of the desire realm), skillfully guiding sentient beings to generate Right Knowledge (correct wisdom), and also enabling sentient beings to cross the sea of afflictions. The virtuous deeds they perform, such as Dāna (giving), Priyavacana (loving speech), Artha (beneficial actions), and Samānārthatā (acting in concert with others), are all inseparable from mindfulness of the Buddha (the Awakened One), mindfulness of the Dharma (the teachings), mindfulness of the Saṃgha (the community), mindfulness of the Bodhisattva (one who aspires to Buddhahood), mindfulness of the Bodhisattva's conduct, mindfulness of the Pāramitās (perfections), mindfulness of the ten grounds (stages of Bodhisattva practice), mindfulness of indestructible power, mindfulness of fearlessness, mindfulness of the unique qualities of the Buddhas, and even inseparable from mindfulness of all aspects of all-knowing wisdom.", "They constantly generate this thought: 'I shall be the leader, the most excellent, the greatest, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the general, the teacher, the most revered among all sentient beings, and even the support for all aspects of all-knowing wisdom.' Furthermore, from this thought, they initiate diligent practice, and because of the power of diligence, in a single moment they can attain hundreds of thousands of millions of Nayutas (a unit of measurement) of Samādhi (meditative concentration), see hundreds of thousands of millions of Nayutas of Buddhas, know the divine power of hundreds of thousands of millions of Nayutas of Buddhas, shake hundreds of thousands of millions of Nayutas of Buddha-worlds, enter hundreds of thousands of millions of Nayutas of Buddha-worlds, illuminate hundreds of thousands of millions of Nayutas of Buddha-worlds, transform and liberate sentient beings in hundreds of thousands of millions of Nayutas of Buddha-worlds, live for hundreds of thousands of millions of Nayutas of Kalpas (an immeasurably long period of time), know the events of hundreds of thousands of millions of Nayutas of Kalpas in the past and future, skillfully enter hundreds of thousands of millions of Nayutas of Dharma-gates, transform their bodies into hundreds of thousands of millions of Nayutas, and in each body manifest hundreds of thousands of millions of Nayutas of Bodhisattvas as their retinue. If relying on the power of vows, being free and supreme, the Bodhisattva's vows exceed this number. They demonstrate various supernormal powers, such as powers of the body, powers of light, powers of miracles, powers of the eye, powers of realms, powers of sound, powers of conduct, powers of adornment, powers of blessing, powers of faith, and powers of karma. These supernormal powers, even after countless hundreds of thousands of millions of Nayutas of Kalpas, cannot be exhausted." ] }
數知。
論曰：守護諸佛正法者，於三千大千世界中得為大師故、修方便行滿足故。彼守護上首故、利益眾生故，法忍轉顯。此地釋名應知。如經「是菩薩復能利益眾生故、法忍轉凈故、修行功用盡至故，名為遠行地，一切眾寶具足莊嚴」。真金喻者，示現一切菩提分法方便行功用滿足故，此地中諸善根轉勝明凈示現。如經「譬如本真金，乃至一切聲聞辟支佛所不能壞」故。日光喻者，如前地說，此地勝故，如經「佛子！譬如日光乃至又能幹竭一切眾生煩惱淤泥」故。余如前說。
十地經論遠行地第七卷之九 大正藏第 26 冊 No. 1522 十地經論
十地經論不動地第八卷之十
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：第八地中有七種相差別：一、總明方便作集地分；二、得凈忍分；三、得勝行分；四、凈佛國土分；五、得自在分；六、大勝分；七、釋名分。云何總明方便作集地分？
經曰：爾時金剛藏菩薩言：諸佛子！若菩薩於七地中善集慧方便、善清凈諸行、善集助道法、善起大願力、善加如來力加，自善根力得力故、常念隨順如來力無畏不共佛法故、善凈深心覺故、成就福德智力故、大慈悲等不捨一切眾生行故、通達無量智道故。
【現代漢語翻譯】 現代漢語譯本 數可知曉。
論述：守護諸佛正法的人，在三千大千世界中能夠成為大師，這是因為他們修習方便法門圓滿具足。他們守護最殊勝的佛法，利益眾生，因此法忍（Dharma-ksanti）更加彰顯。此地的名稱應當知曉。如經文所說：『這位菩薩又能利益眾生，法忍更加清凈，修行功用達到極致，所以名為遠行地（Dūrangama-bhūmi），一切珍寶具足莊嚴。』用真金來比喻，是爲了顯示一切菩提分法（bodhipakṣa-dharma）的方便修行功用圓滿具足，此地中各種善根更加殊勝明亮。如經文所說：『譬如真正的黃金，乃至一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）都無法毀壞。』用日光來比喻，如前面所說，此地殊勝，如經文所說：『佛子！譬如日光，乃至又能曬乾一切眾生的煩惱淤泥。』其餘的如前面所說。
《十地經論·遠行地》第七卷之九 大正藏第 26 冊 No. 1522 《十地經論》
《十地經論·不動地》第八卷之十
天親菩薩（Vasubandhu）造
後魏北印度三藏菩提流支（Bodhiruci）譯
論述：第八地中有七種相的差別：一、總的闡明方便修行聚集地的部分；二、獲得清凈忍的部分；三、獲得殊勝行的部分；四、清凈佛國土的部分；五、獲得自在的部分；六、大殊勝的部分；七、解釋名稱的部分。什麼是總的闡明方便修行聚集地的部分？
經文說：這時金剛藏菩薩（Vajragarbha）說：『諸位佛子！如果菩薩在第七地中善於聚集智慧方便，善於清凈各種修行，善於聚集助道之法，善於發起大願力，善於依靠如來（Tathāgata）的力量加持，因為自身善根的力量而得到力量，常常憶念隨順如來的力量、無畏和不共佛法，善於清凈深邃的心覺，成就福德智慧的力量，以大慈悲等心不捨棄一切眾生的行為，通達無量智慧之道。』
【English Translation】 English version Numbers are knowable.
Treatise: Those who protect the Buddhas' true Dharma can become masters in the three thousand great thousand worlds because they cultivate expedient practices to perfection. Because they guard the foremost Dharma and benefit sentient beings, Dharma-ksanti (法忍) becomes more evident. The name of this ground should be known. As the sutra says: 'This Bodhisattva can further benefit sentient beings, Dharma-ksanti becomes even purer, and the effort of practice reaches its limit, therefore it is called the Dūrangama-bhūmi (遠行地), adorned with all kinds of treasures.' The analogy of true gold is to show that the expedient practice of all bodhipakṣa-dharmas (菩提分法) is complete and perfect, and the various roots of goodness in this ground become more excellent, bright, and manifest. As the sutra says: 'It is like true gold, which cannot be destroyed even by all Śrāvakas (聲聞) and Pratyekabuddhas (辟支佛).' The analogy of sunlight, as mentioned earlier, is because this ground is superior, as the sutra says: 'Buddha-child! It is like sunlight, which can dry up the mud of all sentient beings' afflictions.' The rest is as mentioned before.
Daśabhūmika-sūtra-śāstra, Seventh Fascicle on Dūrangama-bhūmi Taishō Tripiṭaka, Volume 26, No. 1522, Daśabhūmika-sūtra-śāstra
Daśabhūmika-sūtra-śāstra, Eighth Fascicle on Acala-bhūmi
Composed by Bodhisattva Vasubandhu (天親菩薩)
Translated by Tripiṭaka Bodhiruci (菩提流支) from Northern India of the Later Wei Dynasty
Treatise: In the eighth ground, there are seven kinds of differences: 1. A general explanation of the part of the ground for accumulating expedient practices; 2. Obtaining the part of pure forbearance; 3. Obtaining the part of superior practice; 4. Purifying the part of the Buddha-land; 5. Obtaining the part of freedom; 6. The part of great superiority; 7. The part of explaining the name. What is the general explanation of the part of the ground for accumulating expedient practices?
The sutra says: At that time, Bodhisattva Vajragarbha (金剛藏菩薩) said: 'Buddha-children! If a Bodhisattva in the seventh ground is good at accumulating wisdom and expedient means, good at purifying various practices, good at accumulating auxiliary Dharma, good at arousing great vows, good at relying on the power of the Tathāgata's (如來) blessing, gaining strength because of the power of their own roots of goodness, constantly mindful of following the Tathāgata's power, fearlessness, and unique Buddha-Dharma, good at purifying profound mental awareness, accomplishing the power of merit and wisdom, with great compassion and so on, not abandoning the practice of all sentient beings, and understanding the path of immeasurable wisdom.'
論曰：總明方便作集地分者，七地總故，同相及別相。云何同相？同相有三種：一者二種無我上上證故；二者不住道清凈故；三者彼方便智行所攝滿足助菩提分法故。如經「諸佛子！若菩薩於七地中善集慧方便故、善清凈諸行故、善集助道法」故。云何別相？善起大願力等。初地等諸地，如經「善起大願力」故。第二地中，是故我應等行十善業道，修行一切種，令清凈具足彼處如來力故，如經「善加如來力加」故。第三地中，厭得不退禪定等，自善根力得通達故，如經「自善根力得力」故。第四地中，所說法分別智教化智障凈勝念通達佛法，如經「常念隨順如來力無畏不共佛法」故。第五地中，深凈心平等善凈深心等，如經「善凈深心覺」故。第六地中，大悲自在為首，增上觀因緣整合就福德智力，如經「成就福德智力」故。第七地中，方便智慧發起殊勝道，不捨一切眾生行，如經「大慈悲等不捨一切眾生行故」。以無量眾生界故入無量智道，如經「通達無量智道故」。如是第八地總明方便作集地分已說。云何得凈忍分？得無生法忍故。彼清凈自然無功用行應知。
經曰：入一切法本來無生、無成、無相、無出、不失、無盡、不行，非有有性，初中后平等，真如無分別入一切智智。是菩薩遠離一切心意識憶想分
【現代漢語翻譯】 現代漢語譯本： 論曰：總的來說，方便作集地（Upaya-samgraha-bhumi，指菩薩修行過程中的第七地）的部分，是因為七地總括，具有共同的特徵和各自不同的特徵。什麼是共同的特徵？共同的特徵有三種：一是通過對兩種無我（人無我和法無我）的不斷增上的證悟；二是不停留在道上的清凈；三是被方便智慧之行所攝持，圓滿助菩提分法。如經文所說：『諸佛子！若菩薩於七地中善集慧方便故、善清凈諸行故、善集助道法』。什麼是各自不同的特徵？善於發起大願力等等。初地等等諸地，如經文所說：『善起大願力』。在第二地中，因此我應當修行十善業道等，修行一切種類，令清凈具足，因為那個地方有如來的力量，如經文所說：『善加如來力加』。在第三地中，厭倦獲得不退轉的禪定等等，通過自身善根的力量獲得通達，如經文所說：『自善根力得力』。在第四地中，所說的法分別是智慧，教化是智慧，清除障礙，殊勝的憶念通達佛法，如經文所說：『常念隨順如來力無畏不共佛法』。在第五地中，深刻清凈的心，平等善良清凈的心等等，如經文所說：『善凈深心覺』。在第六地中，以大悲自在為首，增上觀因緣，聚整合就福德智慧的力量，如經文所說：『成就福德智力』。在第七地中，方便智慧發起殊勝的道，不捨棄一切眾生的行為，如經文所說：『大慈悲等不捨一切眾生行故』。因為有無量眾生界，所以進入無量智慧之道，如經文所說：『通達無量智道故』。像這樣，第八地總的說明方便作集地的部分已經說完了。怎樣才能得到清凈的忍辱？因為得到無生法忍（anutpattika-dharma-ksanti）。那清凈自然，沒有功用的行為應當知道。 經曰：進入一切法本來沒有生、沒有成、沒有相、沒有出、不失、沒有盡、不行，不是有有性，初中后平等，真如沒有分別，進入一切智智（sarvajnata-jnana）。這位菩薩遠離一切心意識的憶想分別。
【English Translation】 English version: Treatise says: Generally speaking about the part of Upaya-samgraha-bhumi (the seventh Bhumi where the Bodhisattva accumulates skillful means), it is because the seven Bhumis are summarized, having both common characteristics and distinct characteristics. What are the common characteristics? There are three common characteristics: first, through the increasingly superior realization of the two kinds of selflessness (selflessness of person and selflessness of phenomena); second, the purity of not dwelling in the path; third, being encompassed by the practice of skillful means and wisdom, fulfilling the auxiliary factors of Bodhi. As the sutra says: 'Oh, sons of Buddha! If a Bodhisattva in the seven Bhumis skillfully gathers skillful means and wisdom, skillfully purifies all practices, and skillfully gathers the auxiliary factors of the path.' What are the distinct characteristics? Being good at initiating great vows, etc. The first Bhumi, etc., as the sutra says: 'Being good at initiating great vows.' In the second Bhumi, therefore, I should practice the ten wholesome karmic paths, etc., practicing all kinds, making them pure and complete, because in that place there is the power of the Tathagata, as the sutra says: 'Skillfully adding the power of the Tathagata.' In the third Bhumi, being weary of obtaining non-retrogressing Samadhi, etc., obtaining thorough understanding through the power of one's own good roots, as the sutra says: 'Obtaining power through the power of one's own good roots.' In the fourth Bhumi, the Dharma spoken is the wisdom of discernment, teaching is wisdom, clearing away obstacles, the superior mindfulness thoroughly understands the Buddha Dharma, as the sutra says: 'Always mindful of following the power of the Tathagata, fearlessness, and the unique Buddha Dharma.' In the fifth Bhumi, a deeply pure mind, an equally good and pure mind, etc., as the sutra says: 'Skillfully purifying the deep mind's awareness.' In the sixth Bhumi, with great compassion and freedom as the head, increasing the contemplation of conditions, gathering and accomplishing the power of merit and wisdom, as the sutra says: 'Accomplishing the power of merit and wisdom.' In the seventh Bhumi, skillful means and wisdom initiate the supreme path, not abandoning the practice of all sentient beings, as the sutra says: 'Great compassion, etc., not abandoning the practice of all sentient beings.' Because there are immeasurable realms of sentient beings, therefore entering the immeasurable path of wisdom, as the sutra says: 'Thoroughly understanding the immeasurable path of wisdom.' In this way, the eighth Bhumi's general explanation of the part of Upaya-samgraha-bhumi has been spoken. How can one obtain pure endurance? Because one obtains Anutpattika-dharma-ksanti (the patience towards the unoriginated nature of all dharmas). That pure, natural, and effortless practice should be known. The Sutra says: Entering all dharmas that are originally without arising, without becoming, without form, without appearance, without loss, without end, without practice, not having an inherent nature, equal in the beginning, middle, and end, Suchness without discrimination, entering Sarvajnata-jnana (all-knowing wisdom). This Bodhisattva is far away from all mental consciousness's recollection and discrimination.
別，無所貪著，如虛空平等。入一切法如虛空性，是名得無生法忍。
論曰：複次彼忍於四種無生中應知。四種無生者：一、事無生；二、自性無生；三、數差別無生；四、作業差別無生。是中事無生者，實有七種事：一、凈分法中本有實，此對治，如經「入一切法本來無生」故。二、新新生實，此對治，如經「無成」故。三者相實，此對治，如經「無相」故。四、后際實，此對治，如經「無出」故。五、先際實，染分中煩惱障故，此對治，如經「不失」故。六、盡實，諸眾生此對治，如經「無盡」故。七、雜染實，凈分中此對治，如經「不行」故。自性無生者，是法無我，彼法無我，自體無性故，如經「非有有性」故。彼觀事故是此忍，不得言無所有觀，法無我無二相故。數差別無生者，於三時中染凈法不增減故，如經「初中后平等」故。作業差別無生者，于真如中凈無分別佛智故，如經「真如無分別入一切智智」故，如是無生法忍觀示現。次示現行遠離報分別境界想，攝受分別性想故，如經「是菩薩遠離一切心意識憶想分別」故。想者，遠離障法想，非無治法想。彼治想于下地中有三種勝事：一、無功用自然行，如經「無所貪著」故。二、遍一切法相，如經「如虛空平等」故。三、入真如不動自然行故，如
【現代漢語翻譯】 現代漢語譯本 不執著于任何事物，如同虛空般平等。證悟一切法的虛空本性，這被稱為獲得無生法忍（anutpāda-dharma-kṣānti）。
論曰：此外，應當瞭解此忍（kṣānti）在於四種無生之中。四種無生是：一、事無生；二、自性無生；三、數差別無生；四、作業差別無生。其中，事無生是指實際上有七種事物：一、凈分法中本有的實在，對此的對治，如經文所說『證悟一切法本來無生』。二、新新產生的實在，對此的對治，如經文所說『無成』。三、相的實在，對此的對治，如經文所說『無相』。四、后際的實在，對此的對治，如經文所說『無出』。五、先際的實在，染分中的煩惱障，對此的對治，如經文所說『不失』。六、窮盡的實在，對於諸眾生，對此的對治，如經文所說『無盡』。七、雜染的實在，在凈分中，對此的對治，如經文所說『不行』。自性無生是指法無我（dharma-nairātmya），彼法無我，自體無自性，如經文所說『非有有性』。因為觀察這些事物，所以是此忍，不能說是無所有的觀察，因為法無我和無我是無二之相。數差別無生是指在三時之中，染凈法不增不減，如經文所說『初中后平等』。作業差別無生是指在真如（tathatā）中，凈無分別的佛智，如經文所說『真如無分別地證入一切智智（sarvākāra-jñatā）』。如此，無生法忍的觀照被展示出來。接下來展示遠離報分別境界想的修行，攝受分別性想，如經文所說『是菩薩遠離一切心意識憶想分別』。想是指遠離障礙法的想，不是沒有對治法的想。這種對治想在下地中有三種殊勝之處：一、無功用自然而然的修行，如經文所說『無所貪著』。二、遍及一切法相，如經文所說『如虛空平等』。三、證入真如不動搖的自然修行，如
【English Translation】 English version Without clinging to anything, like the equality of space. Entering all dharmas as the nature of space, this is called obtaining the Kṣānti (patience/acceptance) of non-origination of dharmas (anutpāda-dharma-kṣānti).
Treatise says: Furthermore, it should be known that this Kṣānti (patience/acceptance) lies in the four kinds of non-origination. The four kinds of non-origination are: 1. Non-origination of events (事無生); 2. Non-origination of self-nature (自性無生); 3. Non-origination of numerical difference (數差別無生); 4. Non-origination of operational difference (作業差別無生). Among these, the non-origination of events refers to the fact that there are actually seven kinds of events: 1. The inherent reality in pure dharmas, the antidote to this is as the sutra says, 'Entering all dharmas as originally non-arising.' 2. The reality of newly arising things, the antidote to this is as the sutra says, 'Without becoming.' 3. The reality of characteristics, the antidote to this is as the sutra says, 'Without characteristics.' 4. The reality of the later limit, the antidote to this is as the sutra says, 'Without arising.' 5. The reality of the prior limit, the afflictive obscurations in defiled aspects, the antidote to this is as the sutra says, 'Without loss.' 6. The reality of exhaustion, for all sentient beings, the antidote to this is as the sutra says, 'Without end.' 7. The reality of mixed defilement, in pure aspects, the antidote to this is as the sutra says, 'Without proceeding.' The non-origination of self-nature refers to the absence of self in dharmas (dharma-nairātmya), that dharma is without self, its own nature is without self-existence, as the sutra says, 'Not having an existing nature.' Because of observing these events, this is this Kṣānti (patience/acceptance), it cannot be said to be an observation of nothingness, because the absence of self in dharmas and the absence of self are non-dual aspects. The non-origination of numerical difference refers to the fact that in the three times, defiled and pure dharmas neither increase nor decrease, as the sutra says, 'Equal in the beginning, middle, and end.' The non-origination of operational difference refers to the pure and non-discriminating Buddha wisdom in Suchness (tathatā), as the sutra says, 'Suchness non-discriminatingly enters into all-knowing wisdom (sarvākāra-jñatā).' Thus, the contemplation of the Kṣānti (patience/acceptance) of non-origination of dharmas is shown. Next, the practice of distancing oneself from the thought of the retribution of differentiated realms is shown, embracing the thought of differentiated nature, as the sutra says, 'This Bodhisattva distances himself from all mental consciousness, recollection, and discrimination.' Thought refers to the thought of distancing oneself from obstructing dharmas, not the thought of having no antidotal dharmas. This antidotal thought has three superior aspects in the lower grounds: 1. Effortless and natural practice, as the sutra says, 'Without clinging to anything.' 2. Pervading all dharma characteristics, as the sutra says, 'Like the equality of space.' 3. Entering into the unmoving and natural practice of Suchness, as
經「入一切法如虛空性，是名得無生法忍」故。如是八地得凈忍分已說。次說得勝行分。
經曰：又佛子！如是成就法忍，菩薩即時得是第八菩薩不動地，得為深行菩薩，難可得知、無能分別、離一切相、離一切想一切貪著，無量無邊一切聲聞辟支佛所不能壞寂靜，一切寂靜而現在前。佛子！譬如比丘得具足神通心得自在，次第入滅盡定，一切動心憶想分別皆悉盡滅。佛子！菩薩亦如是，住是第八菩薩不動地，即離一切有功用行及諸憶念，得無功用法，離身口意務住報行成。佛子！譬如有人夢中見身墮在大河，是人爾時發大勇猛、施大方便欲出此河。發勇猛時忽然便寤，寤已即離一切勇猛方便懅事。佛子！菩薩亦如是，從初已來見諸眾生墮四大河，發大精進力廣修行道至不動地，即離一切想有功用行。是菩薩一切不行二心，諸所憶想不復現前。佛子！譬如生在梵天，欲界煩惱一切不行。如是佛子！菩薩住此菩薩不動地，一切心意識等不行，一切佛心、菩提心、菩薩心、涅槃心不行，何況當行世間心。
論曰：是中得勝行者，得深行故。深行有七種：一、難入深，如經「又佛子！如是成就法忍菩薩，即時得是第八菩薩不動地，得為深行菩薩，難可得知」故。二、同行深，諸凈地菩薩同故，如經「無能分別」
【現代漢語翻譯】 現代漢語譯本： 經文說：『進入一切法的如虛空般的自性，這被稱為獲得無生法忍。』因此，像這樣八地菩薩獲得清凈的忍辱的部分已經講完。接下來講獲得殊勝行持的部分。 經文說：『此外，佛子！像這樣成就法忍的菩薩，立刻獲得這第八菩薩不動地，成為深行菩薩，難以被瞭解、無法被分別、遠離一切相、遠離一切思想和一切貪執，是無量無邊的一切聲聞和辟支佛所不能破壞的寂靜，一切寂靜都顯現在眼前。佛子！譬如一位比丘獲得具足的神通，心得自在，次第進入滅盡定，一切動心、憶想、分別全都滅盡。佛子！菩薩也像這樣，安住在這第八菩薩不動地，就遠離一切有功用的行持以及各種憶念，獲得無功用的法，脫離身口意的勞作，安住于報行成就。佛子！譬如有人在夢中看見自己掉進大河，這個人那時發起大勇猛、施展大方便想要出離這條河。發起勇猛時忽然就醒了，醒來后就脫離了一切勇猛方便和恐懼的事情。佛子！菩薩也像這樣，從最初以來看見各種眾生掉進四大河流，發起大精進力廣泛地修行道，直到不動地，就脫離了一切有想的有功用行。這位菩薩一切不行二心，各種憶想不再顯現。佛子！譬如生在梵天，欲界的煩惱一切都不再起作用。像這樣，佛子！菩薩安住在這菩薩不動地，一切心意識等等都不起作用，一切佛心（Buddha-citta）、菩提心（Bodhi-citta）、菩薩心（Bodhisattva-citta）、涅槃心（Nirvana-citta）都不起作用，更何況會起作用世間心。』 論中說：獲得殊勝行持，是因為獲得深行的緣故。深行有七種：一、難入深，如經文所說：『此外，佛子！像這樣成就法忍的菩薩，立刻獲得這第八菩薩不動地，成為深行菩薩，難以被瞭解』的緣故。二、同行深，因為各個清凈地的菩薩相同，如經文所說：『無法被分別』
【English Translation】 English version: The sutra says: 'Entering the suchness of all dharmas as the nature of emptiness, this is called obtaining the forbearance of non-origination of dharmas (anutpattika-dharma-ksanti).' Thus, the part about the eighth-ground Bodhisattva obtaining pure forbearance has been explained. Next, the part about obtaining superior conduct will be explained. The sutra says: 'Moreover, sons of the Buddha! A Bodhisattva who has thus accomplished forbearance of the Dharma immediately attains this eighth Bodhisattva immovable ground (Acala-bhumi), becoming a Bodhisattva of profound conduct, difficult to know, impossible to distinguish, free from all characteristics, free from all thoughts and all attachments, a tranquility that cannot be destroyed by all the immeasurable and boundless Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), with all tranquility manifesting before them. Sons of the Buddha! It is like a Bhiksu (monk) who has attained complete supernatural powers and whose mind is at ease, entering into the cessation of feeling and perception (nirodha-samapatti) in sequence, with all moving thoughts, recollections, and discriminations completely extinguished. Sons of the Buddha! The Bodhisattva is also like this, abiding in this eighth Bodhisattva immovable ground, immediately departing from all contrived actions and all recollections, obtaining uncontrived Dharma, free from the labors of body, speech, and mind, abiding in the accomplishment of retribution conduct. Sons of the Buddha! It is like a person who sees himself falling into a great river in a dream, and at that time, this person generates great courage and employs great skillful means to get out of this river. When generating courage, he suddenly awakens, and upon awakening, he immediately departs from all courageous skillful means and fearful matters. Sons of the Buddha! The Bodhisattva is also like this, from the beginning seeing all sentient beings falling into the four great rivers, generating great vigor and extensively practicing the path until the immovable ground, immediately departing from all thought-based contrived actions. This Bodhisattva does not engage in two-mindedness in anything, and all recollections no longer appear. Sons of the Buddha! It is like being born in the Brahma heaven, where all the afflictions of the desire realm no longer function. Thus, sons of the Buddha! When a Bodhisattva abides in this Bodhisattva immovable ground, all mind, consciousness, and so on do not function, and all Buddha-citta (Buddha-mind), Bodhi-citta (Bodhi-mind), Bodhisattva-citta (Bodhisattva-mind), and Nirvana-citta (Nirvana-mind) do not function, let alone worldly mind.' The treatise says: Obtaining superior conduct is due to obtaining profound conduct. There are seven types of profound conduct: First, profound in being difficult to enter, as the sutra says: 'Moreover, sons of the Buddha! A Bodhisattva who has thus accomplished forbearance of the Dharma immediately attains this eighth Bodhisattva immovable ground, becoming a Bodhisattva of profound conduct, difficult to know.' Second, profound in being of the same conduct, because the Bodhisattvas of the various pure grounds are the same, as the sutra says: 'impossible to distinguish.'
故。三、境界深，能取可取不現前故，如經「離一切相、離一切想一切貪著」故。護一切障想故，言離一切貪著。四、修行深，自利利他行故，如經「無量無邊」故。五、不退深，如經「一切聲聞辟支佛所不能壞」故。六、離障深，如經「寂靜」故。七、對治現前深，如經「一切寂靜而現在前」故，真如一切寂靜故。滅盡定喻者，示彼行寂滅故，如經「佛子！譬如比丘乃至離身口意務住報行成」故。一切動心憶想分別皆悉盡滅者，無彼依止故。即離一切有功用行者，過功用行地故。得無功用法者，得彼對治法故，以得無功用法自然行故。住報行成，示現得有功用行相違法故。覆住報行成者，善住阿梨耶識真如法中故。夢寤喻者，示此行中護彼過想、有正智想，此行寂滅故。如經「佛子！譬如有人夢中見身乃至諸所憶想不復現前」故。是中依清凈世間涅槃二心不行故、依境界受用念想不行故。生梵天喻者，于下地心一向不行，得報地故，此說遠離勝，如經「佛子！譬如生在梵天乃至何況當行世間心」故。是中順行不順行二分心等，佛等不行故、大乘小乘差別故。大乘小乘中眾生法差別故，無學學差別。佛等涅槃差別說應知。是中順行者，順行分中心等不行故，如經「一切心意識等不行」故。是中不順行者，不順行分中佛
等不行故，如經「佛心乃至涅槃心不行」故。大乘小乘差別，大乘中差別者，佛菩薩涅槃差別故；小乘中差別者，聲聞涅槃阿羅漢等差別故。大小乘中眾生法差別者，佛菩薩差別故。法差別者，菩提涅槃差別故，小乘中無學學眾生差別故。是中法差別者，涅槃差別故。無學差別者，阿羅漢差別故、有學差別故、阿那含等差別故。如是等行皆悉不行故。
經曰：佛子！是菩薩得此不動地已，本願力住故，諸佛爾時彼法流水門中與如來智慧。復作是言：善哉善哉！善男子！汝得此究竟忍，順一切諸佛法故。善男子！我等所有十力、四無所畏、十八不共佛法成就，汝今未得，當爲成就諸佛法故，勤求精進，亦莫舍此忍門。
論曰：此與如來智慧力，轉彼深行樂足心故、嘆得上法故、不得修教授故。若不捨此忍行，不得成就一切佛法故，依彼有力能作故。如經「佛子！是菩薩得此不動地已，本願力住乃至亦莫舍此忍門」故。
經曰：複次善男子！汝雖得是寂滅解脫，此凡夫眾生不善不寂滅，常在種種煩惱集中，為種種異念覺觀所害。汝當愍念如是眾生。
論曰：依彼眾生無大利益事，現起煩惱使，在家出家分中深著煩惱，眾生轉故。如經「善男子！汝雖得是寂滅解脫乃至汝當愍念如是眾生」故。不善
【現代漢語翻譯】 現代漢語譯本： 因為『等』是不行的，正如經文所說：『佛心乃至涅槃心是不行的』。大乘和小乘的差別在於，大乘中的差別是佛（Buddha，覺悟者）、菩薩（Bodhisattva，為利益眾生而修行的人）和涅槃（Nirvana，解脫）的差別；小乘中的差別是聲聞（Śrāvaka，聽聞佛法而修行的人）涅槃和阿羅漢（Arhat，已證得解脫的聖者）等的差別。大小乘中眾生法的差別在於佛和菩薩的差別。法的差別在於菩提（Bodhi，覺悟）和涅槃的差別，小乘中無學（Aśaikṣa，已完成修學的人）和有學（Śaikṣa，仍在修學的人）眾生的差別。這裡法的差別在於涅槃的差別。無學的差別在於阿羅漢的差別，有學的差別在於阿那含（Anāgāmin，不還者）等的差別。像這些修行都是不行的。 經文說：『佛子！這位菩薩得到不動地（Acalā bhūmi，菩薩修行階位之一）之後，因為本願力的住持，諸佛（Buddhas，覺悟者）這時在他的法流水門中給予如來智慧。』又說：『善哉善哉！善男子！你得到了這種究竟忍（Kṣānti，忍辱），順應一切諸佛的法。善男子！我等所有的十力（Daśa bala，佛的十種力量）、四無所畏（Catvāri vaiśāradyāni，佛的四種無所畏懼的特質）、十八不共佛法（Aṣṭādaśa āveṇikabuddhadharmāḥ，佛獨有的十八種功德）成就，你現在還沒有得到，應當爲了成就諸佛法而勤求精進，也不要捨棄這種忍門。』 論中說：這是因為給予如來智慧力，是爲了轉變他深行的樂足心，讚歎他得到上法，不得修習教授。如果不捨棄這種忍行，就不能成就一切佛法，依靠他才能有力地去做。正如經文所說：『佛子！這位菩薩得到不動地之後，因為本願力的住持，乃至也不要捨棄這種忍門。』 經文說：『再者，善男子！你雖然得到了這種寂滅解脫，但這些凡夫眾生不善良也不寂滅，常常處在各種煩惱的集合中，被各種不同的念頭和覺觀所傷害。你應該憐憫這些眾生。』 論中說：依靠這些眾生沒有大利益的事情，現在生起煩惱，使在家和出家的人都深深地執著于煩惱，眾生因此而流轉。正如經文所說：『善男子！你雖然得到了這種寂滅解脫，乃至你應該憐憫這些眾生。』不善良
【English Translation】 English version: Because 'etc.' is not permissible, as the sutra says, 'The mind of the Buddha, even the mind of Nirvana, is not permissible.' The difference between the Mahayana and Hinayana is that the difference in the Mahayana is the difference between Buddhas (Buddha, the awakened one), Bodhisattvas (Bodhisattva, one who practices for the benefit of sentient beings), and Nirvana (Nirvana, liberation); the difference in the Hinayana is the difference between Śrāvakas (Śrāvaka, one who practices by hearing the Buddha's teachings), Nirvana, and Arhats (Arhat, a saint who has attained liberation), etc. The difference in the Dharma of sentient beings in the Mahayana and Hinayana is the difference between Buddhas and Bodhisattvas. The difference in Dharma is the difference between Bodhi (Bodhi, enlightenment) and Nirvana, and the difference between Asekhas (Aśaikṣa, one who has completed learning) and Sekhas (Śaikṣa, one who is still learning) in the Hinayana. Here, the difference in Dharma is the difference in Nirvana. The difference in Asekhas is the difference in Arhats, and the difference in Sekhas is the difference in Anāgāmins (Anāgāmin, non-returner), etc. Such practices are all impermissible. The sutra says: 'O son of the Buddha! After this Bodhisattva attains the Immovable Ground (Acalā bhūmi, one of the stages of Bodhisattva practice), because of the abiding of the power of the original vow, the Buddhas (Buddhas, the awakened ones) then give the wisdom of the Tathagata in the gate of the Dharma stream.' It also says: 'Excellent, excellent! Good man! You have attained this ultimate endurance (Kṣānti, patience), which accords with the Dharma of all Buddhas. Good man! You have not yet attained the accomplishments of all of our ten powers (Daśa bala, the ten powers of the Buddha), four fearlessnesses (Catvāri vaiśāradyāni, the four fearless qualities of the Buddha), and eighteen unshared Buddha Dharmas (Aṣṭādaśa āveṇikabuddhadharmāḥ, the eighteen unique virtues of the Buddha). You should diligently seek progress in order to accomplish the Dharmas of all Buddhas, and do not abandon this gate of endurance.' The treatise says: This is because giving the power of the Tathagata's wisdom is to transform his mind of joy and satisfaction in deep practice, to praise him for obtaining the supreme Dharma, and not to practice instruction. If one does not abandon this practice of endurance, one cannot accomplish all Buddha Dharmas, and one can do it powerfully by relying on him. As the sutra says: 'O son of the Buddha! After this Bodhisattva attains the Immovable Ground, because of the abiding of the power of the original vow, do not abandon this gate of endurance.' The sutra says: 'Furthermore, good man! Although you have attained this tranquil liberation, these ordinary sentient beings are neither good nor tranquil, and are often in the midst of various collections of afflictions, harmed by various different thoughts and perceptions. You should have compassion for these sentient beings.' The treatise says: Relying on these sentient beings, there is no great benefit, and afflictions now arise, causing both lay and monastic people to be deeply attached to afflictions, and sentient beings are thus transmigrating. As the sutra says: 'Good man! Although you have attained this tranquil liberation, you should have compassion for these sentient beings.' Not good.
者，現起煩惱染故。不寂滅者，不遠離彼使故。常在種種煩惱集中者，于在家分中故。為種種異念覺觀所害者，于出家分中故。
經曰：複次善男子！汝應念本所愿，欲大利益眾生，欲得不可思議智慧門。
論曰：依愿教化眾生，智行廣能轉故，如經「複次善男子！汝應念本所愿乃至欲得不可思議智慧門」故。
經曰：複次善男子！此一切法中法性，有佛無佛法界常住。諸如來不以得此法故說名為佛，聲聞辟支佛亦得此無分別法。
論曰：依不共義，功行疲惓彼垢轉故，如經「複次善男子！此一切法中法性乃至亦得此無分別法」故。
經曰：複次善男子！汝觀我等無量凈身、無量智慧、無量佛國土、無量光輪、無量起智、無量凈音，汝今應起如是等事。
論曰：無量凈身等，彼佛法成就有力示現，依利益眾生故。此利益眾生事，以何事身？如經「複次善男子！汝觀我等無量凈身」故。以何等智？世諦智、第一義諦智，如經「無量智慧」故。以何等土？清凈國土，如經「無量佛國土」故。以何等攝伏？如經「無量光輪」故。隨所度眾生行智慧，如經「無量起智」故。隨所言說，如經「無量凈音」故。如來作無量利益眾生，汝今應起如是等事示現。
經曰：複次善男子！汝今
【現代漢語翻譯】 現代漢語譯本：
『者』，是因為現在生起煩惱染污的緣故。『不寂滅者』，是因為沒有遠離那些煩惱使者的緣故。『常在種種煩惱集中者』，是指在家眾的情況。『為種種異念覺觀所害者』，是指出了家的修行人的情況。
經文說：『複次，善男子！你應該憶念你最初的願望，想要大利益眾生，想要獲得不可思議的智慧之門。』
論中解釋說：依據願力教化眾生，因為智慧和行動廣大而能夠轉變（眾生），就像經文所說：『複次，善男子！你應該憶念你最初的願望，乃至想要獲得不可思議的智慧之門。』
經文說：『複次，善男子！在這一切法中，法性是，無論有佛沒有佛，法界都是常住的。諸如來不是因為得到這個法才被稱為佛，聲聞（Śrāvaka）(聽聞佛法而證悟的修行者)、辟支佛（Pratyekabuddha）(不依師教，自己證悟的修行者)也都能得到這無分別的法。』
論中解釋說：依據不共的意義，功德和修行使疲憊和染污得以轉變，就像經文所說：『複次，善男子！在這一切法中，法性是，乃至也能得到這無分別的法。』
經文說：『複次，善男子！你觀察我等無量的清凈身、無量的智慧、無量的佛國土、無量的光輪、無量的起智、無量的清凈音聲，你現在應該發起像這些一樣的事情。』
論中解釋說：無量的清凈身等等，是諸佛成就佛法后，爲了利益眾生而有力地示現。這利益眾生的事情，用什麼樣的身來做呢？就像經文所說：『複次，善男子！你觀察我等無量的清凈身。』用什麼樣的智慧呢？世俗諦的智慧、第一義諦的智慧，就像經文所說：『無量的智慧。』用什麼樣的國土呢？清凈的國土，就像經文所說：『無量的佛國土。』用什麼來攝伏（眾生）呢？就像經文所說：『無量的光輪。』隨著所要度化的眾生的行為而運用智慧，就像經文所說：『無量的起智。』隨著所說的話語，就像經文所說：『無量的清凈音聲。』如來做無量的利益眾生的事情，你現在應該發起像這些一樣的事情來示現。
經文說：『複次，善男子！你現在』 English version:
'Those' are because afflictions and defilements arise now. 'Those who are not tranquil' are because they have not distanced themselves from those messengers of affliction. 'Those who are constantly in the midst of various collections of afflictions' refer to the situation of laypeople. 'Those who are harmed by various different thoughts and perceptions' refer to the situation of those who have left home to practice.
The sutra says: 'Furthermore, good man! You should remember your original vow, desiring to greatly benefit sentient beings, desiring to attain the gate of inconceivable wisdom.'
The treatise explains: According to the vow to teach and transform sentient beings, because wisdom and action are vast and able to transform (sentient beings), just as the sutra says: 'Furthermore, good man! You should remember your original vow, up to desiring to attain the gate of inconceivable wisdom.'
The sutra says: 'Furthermore, good man! Within all these dharmas, the dharma-nature is such that whether there is a Buddha or not, the dharma-realm is always abiding. The Tathagatas are not called Buddhas because they have attained this dharma; Śrāvakas (hearers who attain enlightenment by listening to the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) can also attain this non-discriminating dharma.'
The treatise explains: According to the uncommon meaning, merit and practice transform weariness and defilement, just as the sutra says: 'Furthermore, good man! Within all these dharmas, the dharma-nature is such that even they can attain this non-discriminating dharma.'
The sutra says: 'Furthermore, good man! Observe my immeasurable pure bodies, immeasurable wisdom, immeasurable Buddha-lands, immeasurable light-wheels, immeasurable arising-wisdom, immeasurable pure sounds; you should now arouse such things as these.'
The treatise explains: Immeasurable pure bodies, etc., are the powerful manifestations of the Buddhas' accomplishment of the Dharma, for the sake of benefiting sentient beings. With what kind of body does this benefiting of sentient beings occur? Just as the sutra says: 'Furthermore, good man! Observe my immeasurable pure bodies.' With what kind of wisdom? Wisdom of conventional truth, wisdom of ultimate truth, just as the sutra says: 'Immeasurable wisdom.' With what kind of land? Pure lands, just as the sutra says: 'Immeasurable Buddha-lands.' With what is (sentient beings) subdued? Just as the sutra says: 'Immeasurable light-wheels.' According to the conduct of the sentient beings to be liberated, wisdom is applied, just as the sutra says: 'Immeasurable arising-wisdom.' According to what is spoken, just as the sutra says: 'Immeasurable pure sounds.' The Tathagata performs immeasurable acts of benefiting sentient beings; you should now arouse and manifest such things as these.
The sutra says: 'Furthermore, good man! You now'
【English Translation】 'Those' are because afflictions and defilements arise now. 'Those who are not tranquil' are because they have not distanced themselves from those messengers of affliction. 'Those who are constantly in the midst of various collections of afflictions' refer to the situation of laypeople. 'Those who are harmed by various different thoughts and perceptions' refer to the situation of those who have left home to practice. The sutra says: 'Furthermore, good man! You should remember your original vow, desiring to greatly benefit sentient beings, desiring to attain the gate of inconceivable wisdom.' The treatise explains: According to the vow to teach and transform sentient beings, because wisdom and action are vast and able to transform (sentient beings), just as the sutra says: 'Furthermore, good man! You should remember your original vow, up to desiring to attain the gate of inconceivable wisdom.' The sutra says: 'Furthermore, good man! Within all these dharmas, the dharma-nature is such that whether there is a Buddha or not, the dharma-realm is always abiding. The Tathagatas are not called Buddhas because they have attained this dharma; Śrāvakas (hearers who attain enlightenment by listening to the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) can also attain this non-discriminating dharma.' The treatise explains: According to the uncommon meaning, merit and practice transform weariness and defilement, just as the sutra says: 'Furthermore, good man! Within all these dharmas, the dharma-nature is such that even they can attain this non-discriminating dharma.' The sutra says: 'Furthermore, good man! Observe my immeasurable pure bodies, immeasurable wisdom, immeasurable Buddha-lands, immeasurable light-wheels, immeasurable arising-wisdom, immeasurable pure sounds; you should now arouse such things as these.' The treatise explains: Immeasurable pure bodies, etc., are the powerful manifestations of the Buddhas' accomplishment of the Dharma, for the sake of benefiting sentient beings. With what kind of body does this benefiting of sentient beings occur? Just as the sutra says: 'Furthermore, good man! Observe my immeasurable pure bodies.' With what kind of wisdom? Wisdom of conventional truth, wisdom of ultimate truth, just as the sutra says: 'Immeasurable wisdom.' With what kind of land? Pure lands, just as the sutra says: 'Immeasurable Buddha-lands.' With what is (sentient beings) subdued? Just as the sutra says: 'Immeasurable light-wheels.' According to the conduct of the sentient beings to be liberated, wisdom is applied, just as the sutra says: 'Immeasurable arising-wisdom.' According to what is spoken, just as the sutra says: 'Immeasurable pure sounds.' The Tathagata performs immeasurable acts of benefiting sentient beings; you should now arouse and manifest such things as these. The sutra says: 'Furthermore, good man! You now'
適得此一法明，所謂一切法寂滅無分別法明。如是善男子！如來法明無量入、無量作、無量轉。汝為得彼故，應起此法。
論曰：復示諸佛無量勝行，如經「複次善男子！汝今適得此一法明乃至應起此法」故。無量入者，法門差別故。無量作者，作事差別故。無量轉者，依上上不斷差別故。
經曰：複次善男子！汝觀十方無量國土、無量眾生、無量法差別，汝應如實盡通達彼事。如是佛子！諸佛與此菩薩如是等無量無邊起智慧門，以此無量智慧門故，是菩薩能起無量差別業皆悉成就。
論曰：復少作在隨所見無量世界、眾生、法差別，少分觀即能成就轉故，如經「複次善男子！汝觀十方無量國土乃至皆悉成就」故。
經曰：金剛藏菩薩語解脫月菩薩言：佛子！若諸佛不與此菩薩起智門者，是菩薩爾時即入涅槃，棄捨利益一切眾生。以諸佛與此菩薩無量無邊起智門故，於一念中所起智業，比從初發心以來乃至竟第七地，百分不及一，千分、百千分、百千那由他分、億分、百億分、千億分、百千億分、百千億那由他分不及一，乃至無量無邊阿僧祇分亦不及一，乃至非算數譬喻之所能及。所以者何？佛子？先以一身起行起故，今此菩薩地中得菩薩無量身差別故、集無量行力故、無量音聲起故、無量
【現代漢語翻譯】 現代漢語譯本：
獲得這一個法明，就是所謂的一切法寂滅無分別法明。像這樣，善男子！如來的法明有無量的進入、無量的作為、無量的運轉。你爲了獲得那些，應該發起這個法。 論曰：又顯示諸佛無量的殊勝行為，如經文所說：『又，善男子！你現在獲得這一個法明，乃至應該發起這個法』。無量進入，是因為法門的差別。無量作為，是因為做事的差別。無量運轉，是因為依據上上不斷的差別。 經曰：又，善男子！你觀察十方無量的國土、無量的眾生、無量的法差別，你應該如實地完全通達那些事。像這樣，佛子！諸佛給予這位菩薩像這樣等等無量無邊的發起智慧之門，因為這無量的智慧門，這位菩薩能夠發起無量差別的行業，全都成就。 論曰：又稍微地在所見到的無量世界、眾生、法差別中，稍微地觀察就能成就運轉，如經文所說：『又，善男子！你觀察十方無量的國土，乃至全都成就』。 經曰：金剛藏菩薩（Vajra-garbha Bodhisattva）對解脫月菩薩（Moksha-chandra Bodhisattva）說：佛子！如果諸佛不給予這位菩薩發起智慧之門，這位菩薩那時就會進入涅槃（Nirvana），拋棄利益一切眾生。因為諸佛給予這位菩薩無量無邊發起智慧之門，在一念中所發起的智慧之業，比從最初發心以來乃至到第七地，百分之一都比不上，千分之一、百千分之一、百千那由他分之一、億分之一、百億分之一、千億分之一、百千億分之一、百千億那由他分之一都比不上，乃至無量無邊阿僧祇分之一也比不上，乃至不是算數譬喻所能比及的。為什麼呢？佛子？先前以一身發起修行，現在這位菩薩在地上得到菩薩無量身差別，聚集無量行力，無量音聲發起，無量
【English Translation】 English version:
Having attained this one illumination of Dharma, which is called the illumination of all Dharmas being quiescent and without differentiation. Thus, O good man! The Dharma illumination of the Tathagata (如來) has immeasurable entrances, immeasurable actions, and immeasurable transformations. For the sake of attaining those, you should initiate this Dharma. Treatise says: Furthermore, it shows the immeasurable excellent conduct of all Buddhas, as the sutra says, 'Moreover, O good man! You have now attained this one illumination of Dharma, and you should initiate this Dharma.' Immeasurable entrances are because of the differences in Dharma gates. Immeasurable actions are because of the differences in actions. Immeasurable transformations are because of the continuous differences based on the above. Sutra says: Moreover, O good man! You observe the immeasurable lands in the ten directions, the immeasurable sentient beings, and the immeasurable differences in Dharmas; you should truly and completely understand those matters. Thus, O son of Buddha! The Buddhas give this Bodhisattva such immeasurable and boundless gates of arising wisdom. Because of these immeasurable gates of wisdom, this Bodhisattva is able to initiate immeasurable different karmas, all of which are accomplished. Treatise says: Furthermore, by slightly observing the immeasurable worlds, sentient beings, and Dharma differences that are seen, one can accomplish transformation. As the sutra says, 'Moreover, O good man! You observe the immeasurable lands in the ten directions, and all are accomplished.' Sutra says: Vajra-garbha Bodhisattva (金剛藏菩薩) said to Moksha-chandra Bodhisattva (解脫月菩薩): O son of Buddha! If the Buddhas do not give this Bodhisattva the gate of arising wisdom, this Bodhisattva would then enter Nirvana (涅槃), abandoning the benefit of all sentient beings. Because the Buddhas give this Bodhisattva immeasurable and boundless gates of arising wisdom, the karma of wisdom arising in one thought is less than one percent compared to that from the initial aspiration until the seventh Bhumi (地), less than one thousandth, one hundred thousandth, one hundred thousand nayuta-th part, one hundred millionth, one hundred millionth, one thousand millionth, one hundred thousand millionth, one hundred thousand million nayuta-th part, and even less than one immeasurable and boundless asamkhya-th part, and even beyond what can be reached by numerical analogy. Why is that? O son of Buddha! Previously, he initiated practice with one body, but now this Bodhisattva obtains immeasurable body differences on the ground, accumulates immeasurable power of practice, immeasurable sounds arise, immeasurable
智慧起故、無量生起故、無量清凈國土故、教化無量眾生故、供養恭敬無量諸佛故、隨順覺無量法故、得無量神通力起故、無量眾會差別故，無量身口意業集一切菩薩行力，以不動法故。佛子！譬如乘船欲入大海，未至大海多用功力，若至大海不復用力，但以風力而去。若於大海一日所行，比本功力，至於百歲不能得及。如是佛子！菩薩善集善根資糧，乘大乘船，到菩薩所行大智慧海，於一念間無功用智慧入一切智智處，本有功用行若一劫若百千萬劫不能得及。
論曰：是中即入涅槃者，與智慧示現，如經「以諸佛與此菩薩無量無邊起智門故乃至以不動法故」。以諸佛與此菩薩無量無邊起智門者，彼行中攝功德因勝，同作教授說故。乃至算數等，次第解釋應知。數分者，一一為二、二二為四，如是等。喻亦不及一，是事不可喻比故。無量身差別者，一切菩薩身信解如自身故。如是無量音聲起等，亦無量應知。此十句依教化眾生、依集助道行、依障清凈應知。隨身住、隨所說、隨依智、隨所取生、隨何國土得教化眾生，隨集功德助道、集智慧助道、供養恭敬無量諸佛故。隨順覺無量法故、隨神通障正覺障清凈故。此一切處隨順無量身口意業應知。以不動法者，無間不斷集故。佛子譬如乘船乃至百千萬劫不能得及者
【現代漢語翻譯】 現代漢語譯本： 因為智慧生起，因為無量生起，因為無量清凈國土，因為教化無量眾生，因為供養恭敬無量諸佛，因為隨順覺悟無量法，因為獲得無量神通力生起，因為無量眾會差別，無量身口意業集合一切菩薩行之力，以不動的法故。佛子！譬如乘坐船隻想要進入大海，未到達大海時需要耗費很多功力，如果到達大海就不再需要用力，只是憑藉風力前進。在大海中一天所行駛的距離，相比之前的功力，即使花費一百年也無法趕上。如此，佛子！菩薩善於積聚善根資糧，乘坐大乘之船，到達菩薩所行的大智慧海，在一念之間，無需功用就能以智慧進入一切智智之處，原本需要功用修行一劫或者百千萬劫才能達到的境界，現在瞬間可及。
論曰：這裡所說的進入涅槃者，與智慧的示現相關，如經文所說：『以諸佛與此菩薩無量無邊生起智慧之門故，乃至以不動的法故』。諸佛與此菩薩無量無邊生起智慧之門，是因為他們在修行中積累的功德殊勝，共同作為教授所說。乃至算數等，應該按照次第解釋。數分，就是一一為二，二二為四，像這樣等等。比喻也無法相比，因為這件事無法用比喻來形容。無量身差別，是因為一切菩薩對身體的信解如同自身一樣。像這樣無量音聲生起等等，也應該理解為無量。這十句應該依據教化眾生、依據積累助道之行、依據清凈障礙來理解。隨身而住，隨所說，隨所依之智，隨所取之生，隨何國土而得教化眾生，隨所集功德助道，集智慧助道，供養恭敬無量諸佛故。隨順覺悟無量法故，隨神通障、正覺障清凈故。這一切處都應該理解為隨順無量身口意業。以不動法者，是因為無間斷地積累。佛子譬如乘船乃至百千萬劫不能得及者
【English Translation】 English version: Because wisdom arises, because the immeasurable arises, because of immeasurable pure lands, because of teaching immeasurable sentient beings, because of making offerings and revering immeasurable Buddhas, because of according with and awakening to immeasurable Dharmas, because of obtaining immeasurable supernatural powers, because of the distinctions of immeasurable assemblies, the immeasurable actions of body, speech, and mind gather the power of all Bodhisattva practices, due to the unmoving Dharma. Son of Buddha! It is like boarding a ship to enter the great ocean; before reaching the great ocean, much effort is required. If one reaches the great ocean, no more effort is needed, but one goes forward by the power of the wind. The distance traveled in the great ocean in one day, compared to the original effort, cannot be matched even in a hundred years. Thus, Son of Buddha! Bodhisattvas skillfully gather roots of goodness and resources, board the great vehicle ship, and arrive at the great ocean of wisdom practiced by Bodhisattvas. In a single thought, without effort, they can enter the place of all-knowing wisdom. The practice that originally required one kalpa or hundreds of thousands of kalpas of effort cannot compare.
The treatise says: Those who enter Nirvana here are related to the manifestation of wisdom, as the sutra says: 'Because the Buddhas give this Bodhisattva immeasurable and boundless gates of arising wisdom, and even because of the unmoving Dharma.' The Buddhas give this Bodhisattva immeasurable and boundless gates of arising wisdom because the merits accumulated in their practice are superior, and they are spoken of together as teachings. Even calculations, etc., should be explained in order. Numerical divisions, such as one and one make two, two and two make four, and so on. Metaphors cannot compare, because this matter cannot be described by metaphors. The distinctions of immeasurable bodies are because all Bodhisattvas have faith and understanding in their bodies as if they were their own. Likewise, the arising of immeasurable sounds, etc., should also be understood as immeasurable. These ten sentences should be understood based on teaching sentient beings, based on accumulating practices that aid the path, and based on purifying obstacles. Abiding according to the body, according to what is said, according to the wisdom relied upon, according to the birth taken, according to whatever land one obtains to teach sentient beings, according to the accumulated merits that aid the path, accumulating wisdom that aids the path, making offerings and revering immeasurable Buddhas. According to according with and awakening to immeasurable Dharmas, according to the purification of obstacles to supernatural powers and obstacles to perfect enlightenment. All these places should be understood as according with immeasurable actions of body, speech, and mind. 'By the unmoving Dharma' means because of uninterrupted accumulation. 'Son of Buddha! It is like boarding a ship, and even hundreds of thousands of kalpas cannot compare.'
，船喻彼行速疾，知因勝示現。善集善根資糧者，於七地中修菩薩行故。乘大乘船到菩薩所行大智慧海者，八地智慧海應知。如是八地得勝行分已說。次說凈佛國土。此凈佛國土有三種自在行：一、器世間自在行；二、眾生世間自在行；三、智正覺自在行。云何器世間自在行？
經曰：佛子！是菩薩得菩薩第八地，從大方便慧起無功用心，在菩薩道觀一切智智力，所謂觀世界成、觀世界壞。是菩薩隨世間成，彼如實知；隨世間壞，彼如實知。隨業因緣集故，世間成彼亦知；隨業因緣盡故，世間壞彼亦知。隨世間幾時成，彼亦知；隨世間幾時壞，彼亦知。隨世間幾時成住，彼亦知；隨世間幾時壞住，彼亦知。是菩薩知地界小相、知地界大相、知地界無量相、知地界差別相。是菩薩知水界小相、知水界大相、知水界無量相、知水界差別相。是菩薩知火界小相、知火界大相、知火界無量相、知火界差別相。是菩薩知風界小相、知風界大相、知風界無量相、知風界差別相。是菩薩知微塵細相、粗相、無量相，知差別相。隨何世界中所有微塵集散，微塵差別皆悉能知。隨何世界中，所有地界若干微塵皆悉能知，所有水界若干微塵皆悉能知，所有火界若干微塵皆悉能知，所有風界若干微塵皆悉能知，所有眾生身若干微塵皆悉
【現代漢語翻譯】 現代漢語譯本： 船的比喻是指菩薩修行迅速，因為他們了知因地殊勝的示現。那些善於積累善根和資糧的人，在七地（Saptabhūmi）中修習菩薩行。乘坐大乘之船到達菩薩所行的大智慧海，指的是八地（Aṣṭamī bhūmi）的智慧海，應當知曉。如此，八地所獲得的殊勝行持已經說完。接下來講述清凈佛國土。這清凈佛國土有三種自在行：一、器世間自在行；二、眾生世間自在行；三、智正覺自在行。什麼是器世間自在行呢？
經中說：『佛子！這位菩薩證得菩薩第八地，從大方便慧中生起無功用的心，在菩薩道中觀察一切智智（Sarvākārajñatā）的力量，也就是觀察世界的成、觀察世界的壞。這位菩薩隨著世界的成，如實地知曉；隨著世界的壞，如實地知曉。隨著業因緣聚集的緣故，世界形成，他也知曉；隨著業因緣消盡的緣故，世界壞滅，他也知曉。隨著世界何時形成，他也知曉；隨著世界何時壞滅，他也知曉。隨著世界何時成住，他也知曉；隨著世界何時壞住，他也知曉。』這位菩薩知曉地界的小相、知曉地界的大相、知曉地界無量相、知曉地界差別相。這位菩薩知曉水界的小相、知曉水界的大相、知曉水界無量相、知曉水界差別相。這位菩薩知曉火界的小相、知曉火界的大相、知曉火界無量相、知曉火界差別相。這位菩薩知曉風界的小相、知曉風界的大相、知曉風界無量相、知曉風界差別相。這位菩薩知曉微塵的細相、粗相、無量相，知曉差別相。無論哪個世界中所有微塵的聚集和散佈，微塵的差別他都能夠知曉。無論哪個世界中，所有地界有多少微塵他都能夠知曉，所有水界有多少微塵他都能夠知曉，所有火界有多少微塵他都能夠知曉，所有風界有多少微塵他都能夠知曉，所有眾生身有多少微塵他都能夠知曉。
【English Translation】 English version: The metaphor of a ship refers to the swiftness of a Bodhisattva's practice, knowing the superior manifestation of the cause. Those who are skilled in accumulating roots of virtue and resources cultivate the Bodhisattva path in the seventh ground (Saptabhūmi). Riding the great vehicle ship to reach the great ocean of wisdom traversed by Bodhisattvas refers to the ocean of wisdom of the eighth ground (Aṣṭamī bhūmi), which should be understood. Thus, the superior practices attained in the eighth ground have been described. Next, the purification of the Buddha-land is discussed. This pure Buddha-land has three kinds of unobstructed practices: first, the unobstructed practice of the receptacle world; second, the unobstructed practice of the sentient being world; and third, the unobstructed practice of the wisdom of perfect enlightenment. What is the unobstructed practice of the receptacle world?
The sutra says: 'Buddha-child! This Bodhisattva attains the eighth Bodhisattva ground, arising from great expedient wisdom with effortless mind, observing the power of all-knowing wisdom (Sarvākārajñatā) on the Bodhisattva path, namely, observing the formation of the world and observing the destruction of the world. This Bodhisattva, as the world forms, knows it as it truly is; as the world is destroyed, knows it as it truly is. As the world forms due to the accumulation of karmic causes and conditions, he also knows; as the world is destroyed due to the exhaustion of karmic causes and conditions, he also knows. As the world forms for how long, he also knows; as the world is destroyed for how long, he also knows. As the world abides in formation for how long, he also knows; as the world abides in destruction for how long, he also knows.' This Bodhisattva knows the small aspect of the earth element, knows the large aspect of the earth element, knows the immeasurable aspect of the earth element, and knows the differentiated aspect of the earth element. This Bodhisattva knows the small aspect of the water element, knows the large aspect of the water element, knows the immeasurable aspect of the water element, and knows the differentiated aspect of the water element. This Bodhisattva knows the small aspect of the fire element, knows the large aspect of the fire element, knows the immeasurable aspect of the fire element, and knows the differentiated aspect of the fire element. This Bodhisattva knows the small aspect of the wind element, knows the large aspect of the wind element, knows the immeasurable aspect of the wind element, and knows the differentiated aspect of the wind element. This Bodhisattva knows the subtle aspect, the coarse aspect, and the immeasurable aspect of dust motes, and knows the differentiated aspect. In whatever world all the dust motes gather and scatter, he knows all the differentiations of the dust motes. In whatever world, he knows how many dust motes there are in all the earth element, he knows how many dust motes there are in all the water element, he knows how many dust motes there are in all the fire element, he knows how many dust motes there are in all the wind element, he knows how many dust motes there are in all the bodies of sentient beings.
能知，所有國土身若干微塵皆悉能知。是菩薩知諸眾生粗身細身差別若干微塵成，知地獄身依若干微塵成，知畜生身依若干微塵成，知餓鬼身依若干微塵成，知阿修羅身依若干微塵成，知天身依若干微塵成，知人身依若干微塵成。是菩薩通達入如是分別微塵智已，知欲界成、知色界成、知無色界成，知欲界壞、知色界壞、知無色界壞，知欲界小相、知欲界大相、知欲界無量相、知欲界差別相，知色界小相、知色界大相、知色界無量相、知色界差別相，知無色界小相、知無色界大相、知無色界無量相、知無色界差別相，如是入思量三界智中。是菩薩復善起智明，善知眾生身差別、善知分別眾生身、善觀所應生處。是菩薩隨眾生生處、隨眾生身集業，而為受身，教化眾生故。是菩薩現身遍滿三千大千世界，隨眾生身各各差別，如是隨順生處起現前光明，若二三千大千世界、若三四五、若十二十三十四十五十、若百三千大千世界、若千若萬若百萬若千萬若百千萬、若億萬若百千萬億那由他，乃至無量無邊不可說不可說三千大千世界，身遍其中，隨眾生自身差別信如是生處，起現前光明，智隨順故。是菩薩成就如是智慧，於一佛國土身不動搖，乃至不可說諸佛國土，于眾會中起現前光明故。
論曰：器世間自在行者，有
【現代漢語翻譯】 現代漢語譯本 能夠知曉，所有國土的身體由多少微塵組成，都能完全知曉。這位菩薩知曉所有眾生的粗身和細身的差別，由多少微塵構成，知曉地獄眾生的身體由多少微塵構成，知曉畜生眾生的身體由多少微塵構成，知曉餓鬼眾生的身體由多少微塵構成，知曉阿修羅（Asura，意為非天或惡神）眾生的身體由多少微塵構成，知曉天（Deva，意為天神）眾生的身體由多少微塵構成，知曉人類眾生的身體由多少微塵構成。這位菩薩通達並進入如此分別微塵的智慧后，知曉欲界（Kāmadhātu，意為充滿慾望的界）的形成、知曉色界（Rūpadhātu，意為物質界）的形成、知曉無色界（Arūpadhātu，意為無物質界）的形成，知曉欲界的壞滅、知曉色界的壞滅、知曉無色界的壞滅，知曉欲界的小相、知曉欲界的大相、知曉欲界的無量相、知曉欲界的差別相，知曉色界的小相、知曉色界的大相、知曉色界的無量相、知曉色界的差別相，知曉無色界的小相、知曉無色界的大相、知曉無色界的無量相、知曉無色界的差別相，像這樣進入思量三界的智慧之中。這位菩薩又善於生起智慧光明，善於知曉眾生身體的差別、善於分別眾生的身體、善於觀察所應出生的處所。這位菩薩隨著眾生出生的處所、隨著眾生身體所積聚的業力，而為他們接受身體，爲了教化眾生的緣故。這位菩薩顯現身體遍滿三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙），隨著眾生身體的各自差別，像這樣隨順出生的處所而生起現前的光明，無論是二三千大千世界、還是三四五、還是十二十三十四十五十、還是百三千大千世界、還是千若萬若百萬若千萬若百千萬、還是億萬若百千萬億那由他（Nayuta，古印度數字單位，表示極大的數量），乃至無量無邊不可說不可說三千大千世界，身體遍滿其中，隨著眾生自身差別的相信這樣的出生處所，生起現前的光明，因為智慧隨順的緣故。這位菩薩成就如此智慧，在一佛國土（Buddhakṣetra，佛所教化的世界）身體不動搖，乃至不可說諸佛國土，在眾會中生起現前光明的緣故。
論曰：器世間自在行者，有
【English Translation】 English version Being able to know, being able to fully know how many dust motes all lands' bodies are composed of. This Bodhisattva knows the differences between the coarse and fine bodies of all sentient beings, how many dust motes they are made of; knows that the bodies of hell beings are made of a certain number of dust motes; knows that the bodies of animals are made of a certain number of dust motes; knows that the bodies of hungry ghosts are made of a certain number of dust motes; knows that the bodies of Asuras (Asura, meaning demigods or evil spirits) are made of a certain number of dust motes; knows that the bodies of Devas (Deva, meaning gods) are made of a certain number of dust motes; knows that the bodies of human beings are made of a certain number of dust motes. This Bodhisattva, having mastered and entered such wisdom of distinguishing dust motes, knows the formation of the Desire Realm (Kāmadhātu, meaning the realm full of desires), knows the formation of the Form Realm (Rūpadhātu, meaning the material realm), knows the formation of the Formless Realm (Arūpadhātu, meaning the immaterial realm), knows the destruction of the Desire Realm, knows the destruction of the Form Realm, knows the destruction of the Formless Realm, knows the small aspect of the Desire Realm, knows the large aspect of the Desire Realm, knows the immeasurable aspect of the Desire Realm, knows the differentiated aspect of the Desire Realm, knows the small aspect of the Form Realm, knows the large aspect of the Form Realm, knows the immeasurable aspect of the Form Realm, knows the differentiated aspect of the Form Realm, knows the small aspect of the Formless Realm, knows the large aspect of the Formless Realm, knows the immeasurable aspect of the Formless Realm, knows the differentiated aspect of the Formless Realm, thus entering into the wisdom of contemplating the Three Realms. This Bodhisattva is also skilled at arousing the light of wisdom, skilled at knowing the differences in the bodies of sentient beings, skilled at distinguishing the bodies of sentient beings, skilled at observing the places where they should be born. This Bodhisattva, according to the places where sentient beings are born, according to the karma accumulated by the bodies of sentient beings, receives bodies for them, for the sake of teaching and transforming sentient beings. This Bodhisattva manifests bodies that pervade the Trisāhasra-mahāsāhasra-lokadhātu (Trisāhasra-mahāsāhasra-lokadhātu, a cosmic system in Buddhist cosmology), according to the respective differences in the bodies of sentient beings, thus according to the places of birth, arises the light of manifestation, whether it be two or three thousand great chiliocosms, or three, four, five, or ten, twelve, thirteen, fourteen, fifty, or a hundred thousand great chiliocosms, or a thousand, ten thousand, a million, ten million, a hundred million, or a hundred million nayutas (Nayuta, an ancient Indian numeral unit, representing an extremely large number), up to immeasurable, boundless, inexpressible, inexpressible thousand great chiliocosms, the body pervades them, according to the differences in the sentient beings' own belief in such places of birth, arises the light of manifestation, because wisdom is in accordance. This Bodhisattva, having achieved such wisdom, in one Buddha-field (Buddhakṣetra, the world where a Buddha teaches) the body does not move, up to inexpressible Buddha-fields, in the assembly arises the light of manifestation.
Commentary: Those who freely act in the world of vessels have
五種自在：一、隨心所欲彼能現及不現；二、隨何欲彼能現；三、隨時欲彼即時現；四、隨廣狹欲彼能現；五、隨心幾許欲彼能現。如經「佛子！是菩薩得菩薩第八地，從大方便慧起無功用心，在菩薩道觀一切智智力乃至隨世間壞彼如實知」故。此世界成壞等，初器世間自在行中，隨心所欲彼能現及不現故。隨業因緣集故，世間成彼亦知；隨業因緣盡故，世間壞彼亦知，業集盡智，第二隨何欲彼能現故。隨世間幾時成乃至第四句隨世間幾時壞住彼亦知。隨世間幾時成等智，第三隨幾時欲彼即時現故。是菩薩知地界小相乃至知人身依若干微塵成。地等相差別智，第四隨廣狹欲彼能現故。是菩薩入如是分別微塵智中，乃至現前光明成壞智，乃至於一佛國土身不動搖，第五隨心幾許欲彼能現故。是中地界次第，境界智、相智。云何境界智？非定地報識境界是名小相，定地識境界是名大相，如來境界是名無量相。云何相智？自相、同相是名差別相。身粗細者，色無色等諸眾生，如是次第欲界等境界智、相智。欲界人境界是名小相，天境界大相；色界覺觀境界小相，無覺無觀境界大相；無色界佛法中凡夫境界小相，聲聞菩薩大相，一切如來境界無量相。善知眾生身差別、善知分別眾生身者，善知身不同，方便異生、同生差別應知
【現代漢語翻譯】 現代漢語譯本 五種自在：一、隨心所欲，他能夠顯現以及不顯現；二、隨任何意願，他能夠顯現；三、隨任何時間意願，他立即顯現；四、隨廣大或狹小意願，他能夠顯現；五、隨心中所想的程度意願，他能夠顯現。如經文所說：『佛子！這位菩薩證得菩薩第八地（不動地），從大方便智慧生起，無需刻意用心，在菩薩道中觀察一切智智（對一切事物如實的智慧）的力量，乃至隨著世間的壞滅，他如實地知曉。』 因此，這個世界的成住壞空等，在最初的器世間（眾生所居住的環境）自在行中，隨心所欲，他能夠顯現以及不顯現。隨著業力因緣的聚集，世間形成，他也知曉；隨著業力因緣的消盡，世間壞滅，他也知曉。對於業力聚集和消盡的智慧，是第二種自在，即隨任何意願，他能夠顯現。隨著世間何時形成，乃至第四句，隨著世間何時壞滅和住留，他也知曉。對於世間何時形成等的智慧，是第三種自在，即隨任何時間意願，他立即顯現。這位菩薩知曉地界的小相，乃至知曉人身依靠若干微塵構成。對於地等相的差別智慧，是第四種自在，即隨廣大或狹小意願，他能夠顯現。這位菩薩進入如此分別微塵的智慧中，乃至現前光明的成住壞空智慧，乃至在一個佛國土中身體不動搖，這是第五種自在，即隨心中所想的程度意願，他能夠顯現。這裡面，地界的次第，是境界智、相智。 什麼是境界智？非禪定的地報識（由土地所產生的報應的意識）境界，這叫做小相；禪定的地識境界，這叫做大相；如來的境界，這叫做無量相。什麼是相智？自相、同相，這叫做差別相。身體的粗細，指色界、無色界等各種眾生，如此次第的欲界等境界智、相智。欲界人的境界叫做小相，天人的境界叫做大相；有覺有觀（有粗細念頭）的境界是小相，無覺無觀（沒有粗細念頭）的境界是大相；沒有佛法的凡夫境界是小相，聲聞、菩薩的境界是大相，一切如來的境界是無量相。善於知曉眾生身體的差別，善於分別眾生身體的人，善於知曉身體的不同，方便異生（不同方式出生）、同生（相同方式出生）的差別應當知曉。
【English Translation】 English version The five kinds of mastery: 1. At will, he can manifest or not manifest; 2. Whatever he desires, he can manifest; 3. Whenever he desires, he manifests immediately; 4. Whatever the extent of his desire, he can manifest; 5. To whatever degree he desires, he can manifest. As the sutra says, 'Buddha's son! This Bodhisattva attains the eighth Bodhisattva ground (Immovable Ground), arising from great skillful means and wisdom, without deliberate effort. In the Bodhisattva path, he observes the power of all-knowing wisdom (wisdom that knows all things as they truly are), and even as the world decays, he knows it as it truly is.' Therefore, the formation, duration, decay, and emptiness of this world, etc., in the initial practice of mastery over the vessel world (the environment inhabited by sentient beings), at will, he can manifest or not manifest. As karmic causes and conditions gather, the world forms, and he knows it; as karmic causes and conditions cease, the world decays, and he knows it. The wisdom of the gathering and cessation of karma is the second kind of mastery: whatever he desires, he can manifest. As to when the world forms, and up to the fourth phrase, as to when the world decays and abides, he also knows. The wisdom of when the world forms, etc., is the third kind of mastery: whenever he desires, he manifests immediately. This Bodhisattva knows the small aspect of the earth element, and even knows that the human body is composed of numerous dust particles. The wisdom of the differences in the aspects of earth, etc., is the fourth kind of mastery: whatever the extent of his desire, he can manifest. This Bodhisattva enters into the wisdom of such differentiation of dust particles, and even the wisdom of the formation, duration, decay, and emptiness of manifest light, and even without moving his body in a Buddha-field, this is the fifth kind of mastery: to whatever degree he desires, he can manifest. Within this, the order of the earth element is the wisdom of realms and the wisdom of aspects. What is the wisdom of realms? The realm of the non-meditative earth-retribution consciousness (consciousness of retribution arising from the land) is called the small aspect; the realm of the meditative earth consciousness is called the large aspect; the realm of the Tathagata (Thus Come One, Buddha) is called the immeasurable aspect. What is the wisdom of aspects? Self-aspect and common aspect are called differentiated aspects. The coarseness and fineness of bodies refer to sentient beings in the Form Realm, Formless Realm, etc. Thus, in order, are the realm wisdom and aspect wisdom of the Desire Realm, etc. The realm of humans in the Desire Realm is called the small aspect; the realm of gods is the large aspect; the realm of coarse thought (with coarse and subtle thoughts) is the small aspect; the realm of no coarse thought (without coarse and subtle thoughts) is the large aspect; the realm of ordinary people without the Buddha's teachings is the small aspect; the realm of Shravakas (Hearers) and Bodhisattvas is the large aspect; the realm of all Tathagatas is the immeasurable aspect. One who is skilled in knowing the differences in the bodies of sentient beings, one who is skilled in differentiating the bodies of sentient beings, one who is skilled in knowing the differences in bodies, the differences between those born through different means (different births) and those born through the same means (same births) should be known.
。諸佛國土于眾會中起現前光明者，彼處處法身體示現。如是凈佛國土器世間自在行已說。云何眾生世間自在行？
經曰：是菩薩隨眾生身差別信、隨決定信差別，彼彼佛國土中、彼彼大會中，如是如是自身示現。是菩薩若於沙門眾中示沙門形色，婆羅門眾中示婆羅門形色，剎利眾中示剎利形色，毗舍眾中示毗舍形色，首陀眾中示首陀形色，居士眾中示居士形色，長者眾中示長者形色，四天王眾中示四天王形色，帝釋眾中示帝釋形色。如是焰摩眾中、兜率眾中、化樂眾中、他化自在眾中、魔眾中、梵天眾中，示梵天形色，乃至阿迦尼吒天眾中示阿迦尼吒天形色。是菩薩應以聲聞身度者示聲聞形色，應以辟支佛身度者示辟支佛形色，應以菩薩身度者示菩薩形色，應以佛身度者示佛身形色。佛子！如是所有不可說諸佛國土中，隨眾生身信樂差別，彼彼佛國土中，如是自身差別示現。
論曰：眾生世間自在行者，彼調伏自在故，彼行化眾生身心自同事自身心等分示現。如經「是菩薩隨眾生身差別信乃至彼彼佛國土中如是自身差別示現」故。如是眾生世間自在行已說。云何智正覺自在行？第一義諦智、世諦智等。
經曰：是菩薩遠離一切身相分別得身平等。是菩薩知眾生身、知國土身、知業報身、知聲聞身
【現代漢語翻譯】 現代漢語譯本： 諸佛的國土在各種法會中顯現光明，那是諸佛的法身在各處示現。像這樣，清凈佛土的器世間自在行已經講完。什麼是眾生世間的自在行呢？ 經中說：『這位菩薩隨著眾生身形的差別和信仰的差別，在各個佛土中、在各種法會中，就這樣示現出各種各樣的自身。』這位菩薩如果在沙門（出家修行者）眾中，就示現沙門的形貌；在婆羅門（祭司）眾中，就示現婆羅門的形貌；在剎利（國王或武士）眾中，就示現剎利的形貌；在毗舍（商人）眾中，就示現毗舍的形貌；在首陀（奴隸）眾中，就示現首陀的形貌；在居士（在家信徒）眾中，就示現居士的形貌；在長者（有德之人）眾中，就示現長者的形貌；在四天王眾中，就示現四天王的形貌；在帝釋（天帝）眾中，就示現帝釋的形貌。像這樣，在焰摩（夜摩天）眾中、兜率（兜率天）眾中、化樂（化樂天）眾中、他化自在（他化自在天）眾中、魔眾中、梵天（梵天）眾中，就示現梵天的形貌，乃至在阿迦尼吒天（色界頂天）眾中，就示現阿迦尼吒天的形貌。這位菩薩如果應以聲聞（小乘修行者）身得度的，就示現聲聞的形貌；應以辟支佛（緣覺）身得度的，就示現辟支佛的形貌；應以菩薩身得度的，就示現菩薩的形貌；應以佛身得度的，就示現佛的形貌。佛子！像這樣所有不可說的諸佛國土中，隨著眾生身形的信仰和喜好差別，在各個佛土中，就這樣示現出自身的不同形貌。 論中說：眾生世間的自在行，是因為他調伏自在的緣故，他行化眾生，以身心和眾生身心相同，或者等同的形象示現。如經中所說：『這位菩薩隨著眾生身形的差別和信仰的差別，乃至在各個佛土中，就這樣示現出自身的不同形貌。』像這樣，眾生世間的自在行已經講完。什麼是智正覺的自在行呢？就是第一義諦智、世諦智等等。 經中說：『這位菩薩遠離一切身相的分別，得到身形的平等。』這位菩薩了知眾生的身形、了知國土的身形、了知業報的身形、了知聲聞的身形。
【English Translation】 English version: When the Buddha lands manifest light in various assemblies, it is the Dharmakaya (body of the Dharma) of the Buddhas appearing everywhere. Thus, the Adhimoksha (supreme liberation) of the pure Buddha lands regarding the physical world has been explained. What is the Adhimoksha of sentient beings regarding the world? The Sutra says: 'This Bodhisattva, according to the differences in the bodies and beliefs of sentient beings, in various Buddha lands and various assemblies, manifests themselves in various forms.' If this Bodhisattva is among the Shramanas (ascetics), they manifest the form of a Shramana; among the Brahmins (priests), they manifest the form of a Brahmin; among the Kshatriyas (kings or warriors), they manifest the form of a Kshatriya; among the Vaishyas (merchants), they manifest the form of a Vaishya; among the Shudras (laborers), they manifest the form of a Shudra; among the Upasakas (lay devotees), they manifest the form of an Upasaka; among the elders, they manifest the form of an elder; among the Four Heavenly Kings, they manifest the form of the Four Heavenly Kings; among the Indra (Lord of the Gods), they manifest the form of Indra. Likewise, among the Yama (Lord of Death) assembly, the Tushita (Tushita Heaven) assembly, the Nirmanarati (Nirmanarati Heaven) assembly, the Paranirmitavasavartin (Paranirmitavasavartin Heaven) assembly, the Mara (demon) assembly, the Brahma (Brahma) assembly, they manifest the form of Brahma, and even among the Akanistha (highest heaven in the Realm of Form) assembly, they manifest the form of Akanistha. If sentient beings should be liberated by the body of a Shravaka (Hearer), this Bodhisattva manifests the form of a Shravaka; if they should be liberated by the body of a Pratyekabuddha (Solitary Buddha), they manifest the form of a Pratyekabuddha; if they should be liberated by the body of a Bodhisattva, they manifest the form of a Bodhisattva; if they should be liberated by the body of a Buddha, they manifest the form of a Buddha. Disciples of the Buddha! In all these unspeakable Buddha lands, according to the differences in the beliefs and inclinations of sentient beings, in various Buddha lands, they manifest themselves in various forms.' The Treatise says: The Adhimoksha of sentient beings regarding the world is because of their mastery of taming. They transform sentient beings, manifesting themselves in forms that are the same as or equivalent to the bodies and minds of sentient beings. As the Sutra says: 'This Bodhisattva, according to the differences in the bodies and beliefs of sentient beings, in various Buddha lands, manifests themselves in various forms.' Thus, the Adhimoksha of sentient beings regarding the world has been explained. What is the Adhimoksha of wisdom and perfect enlightenment? It is the wisdom of the ultimate truth, the wisdom of conventional truth, and so on. The Sutra says: 'This Bodhisattva, being apart from all discriminations of bodily forms, attains equality of body.' This Bodhisattva knows the bodies of sentient beings, knows the bodies of lands, knows the bodies of karmic retribution, knows the bodies of Shravakas.
、知辟支佛身、知菩薩身、知如來身、知智身、知法身、知虛空身。是菩薩如是知眾生深心起樂，若以眾生身作自身，如是國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身作自身。是菩薩如是知眾生深心起樂，若以自身作眾生身，如是國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身作眾生身。是菩薩如是知眾生深心起樂，何等何等身、何等何等身中能自在作。是菩薩知眾生身、集業身、報身、煩惱身、色身，知無色身。是菩薩知國土身小相、大相、無量相、垢相、凈相、廣相、亂住相、倒住相、平正相，知方網差別相，知業報身假名差別、聲聞身假名差別、辟支佛身假名差別、知菩薩身假名差別。是菩薩知如來身、菩提身、愿身、化身、受神力身、相好莊嚴身、光明身、意生身、功德身、法身，知智身。是菩薩善知智身善思量相、善如實觀相、果行所攝相、世間出世間差別相、三乘差別相、共不共相、乘不乘相、善知學無學相。是菩薩知法身平等相、知不壞相、知轉時假名差別相、眾生非眾生法差別相、知佛法聖僧法差別相。是菩薩知虛空身無量相、周遍相、無形相、不異相、無邊相，知顯色身別異相。
論曰：第一義諦智者，遠離一切身相分別，示得
【現代漢語翻譯】 現代漢語譯本 知道辟支佛（Pratyekabuddha，獨覺佛）的身、知道菩薩（Bodhisattva，覺有情）的身、知道如來（Tathagata，佛）的身、知道智身（智慧之身）、知道法身（Dharmakaya，法性之身）、知道虛空身（虛空般的身體）。這位菩薩如此瞭解眾生內心深處生起的喜樂，如果將眾生的身體當作自己的身體，如同將國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身當作自己的身體。這位菩薩如此瞭解眾生內心深處生起的喜樂，如果將自己的身體當作眾生的身體，如同將國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身當作眾生的身體。這位菩薩如此瞭解眾生內心深處生起的喜樂，在何種何種身體、何種何種身體中能夠自在變化。這位菩薩知道眾生身、集業身、報身、煩惱身、色身，知道無色身。這位菩薩知道國土身的小相、大相、無量相、垢相、凈相、廣相、亂住相、倒住相、平正相，知道方網差別相，知道業報身的假名差別、聲聞身的假名差別、辟支佛身的假名差別、知道菩薩身的假名差別。這位菩薩知道如來身、菩提身（覺悟之身）、愿身（願力之身）、化身（變化之身）、受神力身（接受神通力之身）、相好莊嚴身（具足美好相貌之身）、光明身（光明之身）、意生身（意念所生之身）、功德身（功德之身）、法身，知道智身。這位菩薩善於瞭解智身的善於思量之相、善於如實觀察之相、果行所攝之相、世間與出世間的差別之相、三乘（聲聞乘、緣覺乘、菩薩乘）的差別之相、共通與不共通之相、乘與非乘之相、善於瞭解有學與無學之相。這位菩薩知道法身的平等之相、知道不壞之相、知道流轉時假名差別之相、眾生與非眾生法的差別之相、知道佛法、聖僧法的差別之相。這位菩薩知道虛空身的無量之相、周遍之相、無形之相、不異之相、無邊之相，知道顯色身（可見之色身）的別異之相。
論曰：對於第一義諦的智慧，是遠離一切身相的分別，才能證得。
【English Translation】 English version Knowing the body of a Pratyekabuddha (Solitary Buddha), knowing the body of a Bodhisattva (Enlightenment Being), knowing the body of a Tathagata (Thus Come One, Buddha), knowing the Wisdom Body, knowing the Dharma Body (Body of Truth), knowing the Void Body. This Bodhisattva thus knows the joy arising from the depths of sentient beings' hearts. If one takes the body of sentient beings as one's own body, like taking the Land Body, Karma Body, Sravaka Body, Pratyekabuddha Body, Bodhisattva Body, Tathagata Body, Wisdom Body, Dharma Body, Void Body as one's own body. This Bodhisattva thus knows the joy arising from the depths of sentient beings' hearts. If one takes one's own body as the body of sentient beings, like taking the Land Body, Karma Body, Sravaka Body, Pratyekabuddha Body, Bodhisattva Body, Tathagata Body, Wisdom Body, Dharma Body, Void Body as the body of sentient beings. This Bodhisattva thus knows the joy arising from the depths of sentient beings' hearts, in what kind of body, in what kind of body can one act freely. This Bodhisattva knows the body of sentient beings, the Body of Accumulated Karma, the Body of Retribution, the Body of Afflictions, the Body of Form, and knows the Formless Body. This Bodhisattva knows the small characteristics, large characteristics, immeasurable characteristics, defiled characteristics, pure characteristics, vast characteristics, chaotic dwelling characteristics, inverted dwelling characteristics, and level and upright characteristics of the Land Body, knows the characteristics of the differences in the network of directions, knows the differences in the provisional names of the Karma Body, the differences in the provisional names of the Sravaka Body, the differences in the provisional names of the Pratyekabuddha Body, and knows the differences in the provisional names of the Bodhisattva Body. This Bodhisattva knows the Tathagata Body, the Bodhi Body (Enlightenment Body), the Vow Body (Body of Vows), the Transformation Body (Nirmanakaya), the Body that Receives Divine Power, the Body Adorned with Excellent Marks and Characteristics, the Body of Light, the Mind-Made Body, the Body of Merit, the Dharma Body, and knows the Wisdom Body. This Bodhisattva is skilled in understanding the characteristics of the Wisdom Body's skillful contemplation, the characteristics of skillful and truthful observation, the characteristics encompassed by the fruits of practice, the characteristics of the differences between the mundane and supramundane, the characteristics of the differences between the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the characteristics of the common and uncommon, the characteristics of the vehicle and non-vehicle, and is skilled in understanding the characteristics of the learners and non-learners. This Bodhisattva knows the characteristic of equality of the Dharma Body, knows the characteristic of indestructibility, knows the characteristic of the differences in provisional names during transformation, the characteristics of the differences between sentient beings and non-sentient beings' dharmas, and knows the characteristics of the differences between the Buddha Dharma, the Sangha Dharma.
Commentary: Wisdom regarding the ultimate truth is attained by distancing oneself from all discriminations of bodily forms.
身平等，自身他身不分別故。如經「是菩薩遠離一切身相分別得身平等」故。此是不同聲聞辟支佛第一義智示現。世諦智者，善知眾生身等染分、凈分、不二分，善分別知故。如經「是菩薩知眾生身乃至知虛空身」故。是中眾生世間、器世間彼二生因，業煩惱是染分，三乘是凈分。此三乘隨何智、隨何法？彼凈顯示虛空是不二分故。是菩薩如是知眾生深心起樂，若以眾生身作自身，乃至以虛空身作自身等。是菩薩如是知眾生深心起樂，若以自身作眾生身，乃至以自身作虛空身等。是中以眾生身作自身者，彼自在中所作攝取行種種示現。是中眾生身者，業生煩惱妄想染差別、色無色界差別皆如實知。如經「是菩薩知眾生身、集業身、報身、煩惱身、色身，知無色身」故。國土身者，千等世界差別應知，凈不凈世界差別皆善分別知，廣等世界差別皆善分別知。如經「是菩薩知國土身乃至知方網差別相」故。廣相等諸句義，如初地說。業報、聲聞、辟支佛、菩薩身假名差別者，自相同相差別假名分別，無我人故。如經「是菩薩知業報身假名差別乃至知菩薩身假名差別」故。是菩薩知如來身者，示成正覺為菩提故、愿生兜率天故、所有佛應化故、自身舍利住持故、所有實報身故、所有光明攝伏眾生故、所有同不同世間出世間心
【現代漢語翻譯】 現代漢語譯本：身平等，因為自身和他身沒有分別。如經文所說：『這位菩薩遠離一切身相的分別，獲得身平等。』這與聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）的第一義智（paramārtha-jñāna）的示現不同。對於世俗諦（saṃvṛti-satya）的智慧者來說，他們善於瞭解眾生身（sattvākāya）的染污部分、清凈部分和不二部分，並且善於分別瞭解它們。如經文所說：『這位菩薩瞭解眾生身，乃至瞭解虛空身（ākāśakāya）。』 其中，眾生世間（sattvaloka）、器世間（bhājanaloka）以及它們產生的因，即業（karma）和煩惱（kleśa），是染污部分；三乘（triyāna），即聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）和菩薩乘（Bodhisattvayāna），是清凈部分。這三乘隨順於何種智慧、隨順於何種法呢？彼清凈所顯示的虛空是不二部分。這位菩薩如此瞭解眾生深心生起喜樂，如果以眾生身作為自身，乃至以虛空身作為自身等等。這位菩薩如此瞭解眾生深心生起喜樂，如果以自身作為眾生身，乃至以自身作為虛空身等等。 其中，以眾生身作為自身，是指在自在（vaśitā）中所作的攝取行（saṃgrahavastu）的種種示現。其中，眾生身是指由業所生、煩惱妄想所染的差別，以及色（rūpa）和無色（arūpa）的差別，都如實地瞭解。如經文所說：『這位菩薩瞭解眾生身、集業身（karmakāya）、報身（vipākakāya）、煩惱身（kleśakāya）、色身（rūpakāya），瞭解無色身（arūpakāya）。』國土身（kṣetrakāya）是指，千等世界（sahasra-loka-dhātu）的差別應當瞭解，清凈和不清凈世界的差別都善於分別瞭解，廣大等世界的差別都善於分別瞭解。如經文所說：『這位菩薩瞭解國土身，乃至瞭解方網差別相（dik-jāla-viśeṣa-saṃjñā）。』 廣相等諸句的含義，如初地（prathamā bhūmi）所說。業報身、聲聞身、辟支佛身、菩薩身這些假名差別，是指自相（svalakṣaṇa）和共相（sāmānyalakṣaṇa）的差別假名分別，因為沒有我（ātman）和人（pudgala）的緣故。如經文所說：『這位菩薩瞭解業報身假名差別，乃至瞭解菩薩身假名差別。』這位菩薩瞭解如來身（tathāgatākāya），是爲了示現成就正覺（samyak-saṃbodhi）的菩提（bodhi）的緣故、爲了愿生兜率天（Tuṣita）的緣故、爲了所有佛的應化（nirmāṇa）的緣故、爲了自身舍利（śarīra）住持的緣故、爲了所有實報身（saṃbhogakāya）的緣故、爲了所有光明攝伏眾生的緣故、爲了所有同不同世間出世間心的緣故。
【English Translation】 English version: Equality of bodies, because there is no distinction between one's own body and the bodies of others. As the sutra says, 'This Bodhisattva, being far from all discriminations of bodily forms, attains equality of bodies.' This is a manifestation of the wisdom of the first principle (paramārtha-jñāna) that differs from that of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers). Those wise in conventional truth (saṃvṛti-satya) are skilled in knowing the defiled, purified, and non-dual aspects of the bodies of sentient beings (sattvākāya), and are skilled in distinguishing them. As the sutra says, 'This Bodhisattva knows the bodies of sentient beings, even to knowing the body of space (ākāśakāya).' Among these, the world of sentient beings (sattvaloka), the world of containers (bhājanaloka), and the causes of their arising, namely karma (action) and afflictions (kleśa), are the defiled aspects; the three vehicles (triyāna), namely the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna, are the purified aspects. To what wisdom and to what dharma do these three vehicles conform? The space manifested by that purity is the non-dual aspect. This Bodhisattva thus knows that sentient beings' deep minds give rise to joy, if they take the bodies of sentient beings as their own bodies, even to taking the body of space as their own body, and so on. This Bodhisattva thus knows that sentient beings' deep minds give rise to joy, if they take their own bodies as the bodies of sentient beings, even to taking their own bodies as the body of space, and so on. Among these, taking the bodies of sentient beings as one's own body refers to the various manifestations of the acts of gathering (saṃgrahavastu) performed in mastery (vaśitā). Among these, the bodies of sentient beings refer to the distinctions arising from karma, the defilement of afflictive thoughts and delusions, and the distinctions between form (rūpa) and formlessness (arūpa), all of which are known as they truly are. As the sutra says, 'This Bodhisattva knows the bodies of sentient beings, the body of accumulated karma (karmakāya), the body of retribution (vipākakāya), the body of afflictions (kleśakāya), the body of form (rūpakāya), and knows the body of formlessness (arūpakāya).' The body of the land (kṣetrakāya) refers to the distinctions of thousands of worlds (sahasra-loka-dhātu) that should be known; the distinctions between pure and impure worlds are well distinguished, and the distinctions between vast and equal worlds are well distinguished. As the sutra says, 'This Bodhisattva knows the body of the land, even to knowing the aspects of the distinctions of directional nets (dik-jāla-viśeṣa-saṃjñā).' The meanings of the phrases 'vast and equal' and so on are as explained in the first ground (prathamā bhūmi). The nominal distinctions between the bodies of karmic retribution, Śrāvakas, Pratyekabuddhas, and Bodhisattvas refer to the nominal distinctions between self-characteristics (svalakṣaṇa) and general characteristics (sāmānyalakṣaṇa), because there is no self (ātman) or person (pudgala). As the sutra says, 'This Bodhisattva knows the nominal distinctions of the body of karmic retribution, even to knowing the nominal distinctions of the body of a Bodhisattva.' This Bodhisattva knows the body of the Tathāgata (tathāgatākāya) for the sake of showing the Bodhi (bodhi) of attaining complete and perfect enlightenment (samyak-saṃbodhi), for the sake of wishing to be born in the Tuṣita heaven (Tuṣita), for the sake of all the emanations (nirmāṇa) of the Buddhas, for the sake of the abiding of one's own relics (śarīra), for the sake of all the enjoyment bodies (saṃbhogakāya), for the sake of all the light subduing sentient beings, and for the sake of all the minds of the same and different worldly and transmundane beings.
得自在解脫故、所有不共能作廣大利益因故、所有如來無漏界故、所有無障礙智故。是故此智慧作一切事，彼事差別皆悉能知。如經「是菩薩知如來身、菩提身乃至知智身」故。是菩薩知智身者，聞思智差別、修智差別、果行智差別、世間出世間智差別，皆如實知。如經「是菩薩善知智身乃至知學無學相」故。是菩薩知法身平等相者，無量法門明等一法身故、如聞取故、隨所化眾生根性相應時說差別故、有根無根差別相故，知第一相差別，皆悉能知。如經「是菩薩知法身平等相乃至知佛法聖僧法差別相」故。是菩薩知虛空身者，知無盡相、遍相、不可見相、無障礙相、無為相，能通受色相因色，彼分別皆悉能知。如經「是菩薩知虛空身無量相乃至知顯色身別異相」故。如是八地凈佛國土三自在行已說。次說得十自在。
經曰：是菩薩善知起如是諸身，則得命自在，不可說不可說劫命住持故。得心自在，無量阿僧祇三昧入智故。得物自在，一切世界無量莊嚴嚴飾住持示現故。得業自在，如現生后時業報住持示現故。得生自在，一切世界生示現故。得愿自在，隨心所欲佛國土時示成三菩提故。得信解自在，一切世界中佛滿示現故。得如意自在，一切佛國土中如意作變事示現故。得法自在，無邊無中法門明示現故。得
【現代漢語翻譯】 現代漢語譯本 因為獲得自在解脫，因為具有能夠廣泛利益眾生的殊勝能力，因為具有如來無漏的境界，因為具有無障礙的智慧。所以，這種智慧能夠完成一切事情，並且能夠了解這些事情的差別。正如經文所說：『這位菩薩瞭解如來的身、菩提身，乃至瞭解智身。』這位菩薩瞭解智身，能夠如實地瞭解聞思智的差別、修智的差別、果行智的差別、世間和出世間智的差別。正如經文所說：『這位菩薩善於瞭解智身，乃至瞭解有學和無學的狀態。』這位菩薩了解法身平等之相，因為無量的法門都顯明瞭同一個法身，因為能夠聽聞並領受佛法，因為能夠根據所教化眾生的根性，在適當的時候宣說不同的法門，因為能夠了解有根性和無根性的差別，所以能夠了解第一義諦的差別。正如經文所說：『這位菩薩了解法身平等之相，乃至瞭解佛法、聖僧法的差別之相。』這位菩薩瞭解虛空身，能夠了解無盡之相、普遍之相、不可見之相、無障礙之相、無為之相，能夠通達並接受色相的原因，並且能夠了解這些原因的差別。正如經文所說：『這位菩薩瞭解虛空身無量之相，乃至瞭解顯色身的不同之相。』以上已經說明了八地菩薩清凈佛國土的三種自在行。接下來要說明獲得十種自在。
經文說：『這位菩薩善於發起這樣的諸身，就能獲得命自在（能夠隨意控制壽命的長短），因為能夠住持不可說不可說的劫數。獲得心自在（能夠隨意控制自己的心念），因為能夠進入無量阿僧祇的三昧智慧。獲得物自在（能夠隨意支配物質），因為能夠以一切世界的無量莊嚴來裝飾、住持和示現。獲得業自在（能夠隨意控制業力），因為能夠住持和示現現生和後世的業報。獲得生自在（能夠隨意選擇出生的處所），因為能夠在一切世界示現出生。獲得愿自在（能夠隨意實現願望），因為能夠隨心所欲地在佛國土中示現成就三菩提。獲得信解自在（能夠隨意相信和理解），因為能夠在一切世界中圓滿地示現佛。獲得如意自在（能夠隨意變化），因為能夠在一切佛國土中示現如意變化的事情。獲得法自在（能夠隨意運用佛法），因為能夠顯明無邊無際的法門。』
【English Translation】 English version Because of attaining liberation with self-mastery, because of possessing the uncommon ability to perform vast benefits, because of possessing the undefiled realm of the Tathagata (如來, Thus Come One), because of possessing unobstructed wisdom. Therefore, this wisdom can accomplish all things and can understand the differences between these things. As the sutra says, 'This Bodhisattva (菩薩, Enlightenment Being) understands the body of the Tathagata, the body of Bodhi (菩提, Enlightenment), and even understands the body of wisdom.' This Bodhisattva understands the body of wisdom and can truly understand the differences in wisdom from hearing and thinking, the differences in wisdom from cultivation, the differences in wisdom from the results of practice, and the differences between worldly and transcendental wisdom. As the sutra says, 'This Bodhisattva is skilled in understanding the body of wisdom, even understanding the characteristics of those who are learning and those who are beyond learning.' This Bodhisattva understands the equality of the Dharmakaya (法身, Dharma Body), because countless Dharma (法, Teachings) doors illuminate the one Dharmakaya, because one can hear and receive the Dharma, because one can speak different Dharma doors at appropriate times according to the nature of the beings being taught, and because one can understand the differences between those with and without roots, so one can understand the differences in the ultimate truth. As the sutra says, 'This Bodhisattva understands the equality of the Dharmakaya, even understanding the differences between the Dharma of the Buddha (佛, Awakened One), the Dharma of the Sangha (聖僧, Noble Community).' This Bodhisattva understands the space body, and can understand the characteristics of endlessness, pervasiveness, invisibility, unobstructedness, and non-action, and can understand and receive the causes of form, and can understand the differences between these causes. As the sutra says, 'This Bodhisattva understands the countless characteristics of the space body, even understanding the different characteristics of visible form.' The three self-masteries of the pure Buddha lands of the eighth ground have been explained. Next, the attainment of the ten self-masteries will be explained.
The sutra says, 'This Bodhisattva is skilled in manifesting such bodies, and thus attains self-mastery over life, because one can sustain life for inexpressible, inexpressible kalpas (劫, eons). Attains self-mastery over mind, because one can enter immeasurable asamkhya (阿僧祇, countless) samadhis (三昧, meditative states) of wisdom. Attains self-mastery over objects, because one can adorn, sustain, and manifest with the immeasurable adornments of all worlds. Attains self-mastery over karma (業, action), because one can sustain and manifest the karmic retribution of present and future lives. Attains self-mastery over birth, because one can manifest birth in all worlds. Attains self-mastery over wishes, because one can manifest the attainment of Samyak-sambodhi (三菩提, Perfect Enlightenment) at will in the Buddha lands. Attains self-mastery over faith and understanding, because one can fully manifest the Buddha in all worlds. Attains self-mastery over wish-fulfillment, because one can manifest wish-fulfilling transformations in all Buddha lands. Attains self-mastery over Dharma, because one can illuminate the boundless and endless Dharma doors.'
智自在，如來力、無畏、不共法、相好莊嚴、三菩提示現故。
論曰：得自在者，是菩薩如是修行，器世間、眾生世間智正覺世間三種自在行故，得十自在。如經「是菩薩善知起如是諸身則得命自在乃至得智自在」故。此十自在，對治十種怖畏，如是次第應知。何者是十種怖畏？一、死怖畏；二、煩惱垢怖畏；三、貧窮怖畏；四、惡業怖畏；五、惡道怖畏；六、求不得怖畏；七、謗法罪業怖畏；八、追求時縛不活怖畏；九、云何云何疑怖畏；十、大眾威德怖畏。如是八地得十自在分已說。次說大勝分。
經曰：是菩薩得是菩薩十自在已，即時名為不可思議智者、無量智者、廣智者、不可壞智者。菩薩如是至已，如是智成就，常集起清凈身業、常集起清凈口業、常集起清凈意業，智慧為首，智隨順轉般若波羅蜜增上；大悲為首，方便善巧善能分別。自起願力，善加諸佛所加，常不捨利益眾生行，遍知無邊世界差別事。佛子！略說菩薩得此菩薩不動地，身口意業所作皆能集起一切佛法。是菩薩得此菩薩不動地，善住凈心力中，離一切煩惱集故。善住深心力中，常不離道故。善住大悲力中，不捨利益眾生故。善住大慈力中，救一切世間故。善住陀羅尼力中，不忘法故。善住辯才力中，智慧善巧分別一切佛法故。
【現代漢語翻譯】 現代漢語譯本： 智自在（智慧的自在），是由於如來（Tathagata，佛的稱號）的十力（Ten Powers of a Tathagata）、四無畏（Four Fearlessnesses）、十八不共法（Eighteen Uncommon Qualities of a Buddha）、相好莊嚴（the adornment of major and minor marks）、以及三菩提（Three Kinds of Enlightenment）的示現而獲得的。
論曰：獲得自在的人，是菩薩通過如此修行，在器世間（the world of inanimate objects）、眾生世間（the world of sentient beings）、智正覺世間（the world of enlightened wisdom）這三種世間中獲得自在的行動，從而獲得十種自在。正如經文所說：『這位菩薩善於知曉如何生起這樣的諸身，從而獲得命自在，乃至獲得智自在。』這十種自在，是爲了對治十種怖畏，應當按照這樣的順序來理解。什麼是十種怖畏？一、死怖畏（fear of death）；二、煩惱垢怖畏（fear of defilements of afflictions）；三、貧窮怖畏（fear of poverty）；四、惡業怖畏（fear of evil karma）；五、惡道怖畏（fear of evil destinies）；六、求不得怖畏（fear of not getting what one seeks）；七、謗法罪業怖畏（fear of the sin of slandering the Dharma）；八、追求時縛不活怖畏（fear of being bound and unable to survive while pursuing something）；九、云何云何疑怖畏（fear of doubt about 『how』）；十、大眾威德怖畏（fear of the majesty of the assembly）。如是，八地（the eighth bhumi）獲得十自在的部分已經說完。接下來講述大勝分（the great superior part）。
經曰：這位菩薩獲得這十種自在後，立即被稱為不可思議智者（inconceivable wise one）、無量智者（immeasurable wise one）、廣智者（vast wise one）、不可壞智者（indestructible wise one）。菩薩如此到達，如此智慧成就，常常發起清凈的身業（pure bodily actions）、常常發起清凈的口業（pure verbal actions）、常常發起清凈的意業（pure mental actions），以智慧為首，智慧隨順般若波羅蜜（Prajnaparamita，perfection of wisdom）的增長；以大悲為首，方便善巧（skillful means）善於分別。自己發起願力，善於加持諸佛所加持的，常常不捨棄利益眾生的行為，普遍知曉無邊世界的差別事。佛子！簡略地說，菩薩獲得這不動地（immovable ground），身口意業所作的都能集起一切佛法。這位菩薩獲得這不動地，善於安住于凈心力中，遠離一切煩惱的聚集。善於安住于深心力中，常常不離開道。善於安住于大悲力中，不捨棄利益眾生。善於安住于大慈力中，救度一切世間。善於安住于陀羅尼力（dharani power）中，不忘失佛法。善於安住于辯才力中，智慧善巧地分別一切佛法。
【English Translation】 English version: Wisdom-mastery (智自在, wisdom's mastery) is manifested through the Tathagata's (如來, 'Thus-gone One', an epithet of the Buddha) Ten Powers (如來力), Four Fearlessnesses (無畏), Eighteen Uncommon Qualities (不共法) , the adornment of major and minor marks (相好莊嚴), and the manifestation of the Three Bodhis (三菩提, Three Kinds of Enlightenment).
Treatise says: One who has attained mastery is a Bodhisattva who, through such practice, attains the ten masteries by acting freely in the three realms: the world of inanimate objects (器世間), the world of sentient beings (眾生世間), and the world of enlightened wisdom (智正覺世間). As the sutra says, 'This Bodhisattva knows well how to manifest such bodies, thereby attaining mastery over life, and even mastery over wisdom.' These ten masteries are to counteract the ten fears, and should be understood in this order. What are the ten fears? First, the fear of death (死怖畏); second, the fear of defilements of afflictions (煩惱垢怖畏); third, the fear of poverty (貧窮怖畏); fourth, the fear of evil karma (惡業怖畏); fifth, the fear of evil destinies (惡道怖畏); sixth, the fear of not getting what one seeks (求不得怖畏); seventh, the fear of the sin of slandering the Dharma (謗法罪業怖畏); eighth, the fear of being bound and unable to survive while pursuing something (追求時縛不活怖畏); ninth, the fear of doubt about 'how' (云何云何疑怖畏); tenth, the fear of the majesty of the assembly (大眾威德怖畏). Thus, the part about the eighth bhumi (八地, the eighth ground) attaining the ten masteries has been explained. Next, we will discuss the great superior part (大勝分).
The Sutra says: This Bodhisattva, having attained these ten masteries, is immediately called an inconceivable wise one (不可思議智者), an immeasurable wise one (無量智者), a vast wise one (廣智者), and an indestructible wise one (不可壞智者). The Bodhisattva, having arrived thus, having achieved such wisdom, constantly generates pure bodily actions (清凈身業), constantly generates pure verbal actions (清凈口業), constantly generates pure mental actions (清凈意業), with wisdom as the leader, wisdom following the increase of Prajnaparamita (般若波羅蜜, perfection of wisdom); with great compassion as the leader, skillful means (方便善巧) are adept at distinguishing. One initiates vows, skillfully adds to what the Buddhas have added, constantly does not abandon the practice of benefiting sentient beings, and universally knows the differences of the boundless worlds. Disciples of the Buddha! Briefly speaking, the Bodhisattva, having attained this immovable ground (不動地), is able to gather all the Buddha-dharmas through the actions of body, speech, and mind. This Bodhisattva, having attained this immovable ground, dwells well in the power of pure mind, being free from the accumulation of all afflictions. Dwells well in the power of profound mind, constantly not departing from the path. Dwells well in the power of great compassion, not abandoning the benefit of sentient beings. Dwells well in the power of great loving-kindness, saving all the worlds. Dwells well in the power of dharani (陀羅尼力, dharani power), not forgetting the Dharma. Dwells well in the power of eloquence, skillfully distinguishing all the Buddha-dharmas with wisdom.
善住神通力中，行無邊世界差別故。善住願力中，不捨一切菩薩所行故。善住波羅蜜力中，修集一切佛法故。善住如來加力中，一切種一切智智現前故。是菩薩得如是智力，示一切所作，一切事中無有過咎故。
論曰：大勝者，有三種大：一、智大；二、業大；三、彼二住功德大。云何智大？不可思議智者不住世間、不住涅槃故。如經「是菩薩得是菩薩十自在已，即時名為不可思議智者」故。此不可思議有三種應知：一、修行盡至不可思議；二、所知不可思議；三、除障智不可思議。如經「無量智者故、廣智者故、不可壞智者故」，是名智大。菩薩如是至已，乃至集起一切佛法故。是菩薩如是至已者，如上說。如是智成就者，亦如上說。常集起清凈三業者，此是業大。彼凈業有四種相：一、起能起起同時，如經「智慧為首故、智隨順轉故」。二、智攝不染作利益眾生行等，如經「般若波羅蜜增上故，大悲為首，方便善巧善能分別」故。三因攝自行他行因等，如經「善起願力故，善加諸佛所加」故。四、作業所起利益眾生，凈佛國土成就一切佛法，如經「常不捨利益眾生行故、遍知無邊世界差別事故」。佛子！略說菩薩得此菩薩不動地，身口意業所作，皆能集起一切佛法故。是名業大。彼二住功德大者，善住凈心
【現代漢語翻譯】 現代漢語譯本 善住神通力中，是因為能在無邊世界中示現種種差別。善住願力中，是因為不捨棄一切菩薩所修行的法門。善住波羅蜜力中，是因為修集一切佛法。善住如來加持力中，是因為一切種智、一切智智得以現前。這位菩薩獲得這樣的智慧力量，在所做的一切事情中，都不會有過失。
論曰：大勝者，有三種『大』：一、智慧大；二、事業大；三、智慧和事業所依止的功德大。什麼是智慧大？具有不可思議智慧的人，不住於世間，也不住于涅槃。如經文所說：『這位菩薩獲得這十種自在之後，就被稱為具有不可思議智慧的人。』這種不可思議有三種：一、修行達到不可思議的程度；二、所知的內容不可思議；三、去除障礙的智慧不可思議。如經文所說：『因為具有無量智慧，因為具有廣博智慧，因為具有不可摧毀的智慧』，這叫做智慧大。菩薩像這樣達到之後，乃至能夠積聚起一切佛法。『菩薩像這樣達到之後』，如上面所說。『像這樣智慧成就的人』，也如上面所說。『常常積聚清凈的身口意三業』，這是事業大。這種清凈的事業有四種相：一、發起、能發起和發起同時進行，如經文所說：『以智慧為首，因為智慧隨順運轉』。二、以智慧攝持，不被染污，做利益眾生的行為等等，如經文所說：『因為般若波羅蜜增上，以大悲為首，善於運用方便善巧，善於分辨』。三、以因攝持，包括自利利他的行為之因等等，如經文所說：『因為善於發起願力，善於承受諸佛的加持』。四、作業所產生的利益是利益眾生，清凈佛國土，成就一切佛法，如經文所說：『常常不捨棄利益眾生的行為，普遍知曉無邊世界的差別事』。佛子！簡略地說，菩薩獲得這不動地之後，身口意所做的一切，都能積聚起一切佛法，這叫做事業大。智慧和事業所依止的功德大，是指善於安住于清凈的心。
【English Translation】 English version Dwelling well in the power of spiritual penetrations is because of manifesting various differences in boundless worlds. Dwelling well in the power of vows is because of not abandoning all the practices undertaken by Bodhisattvas. Dwelling well in the power of Pāramitās (perfections) is because of cultivating and gathering all the Buddha-dharmas (Buddha's teachings). Dwelling well in the power of the Tathāgata's (Thus Come One's) empowerment is because of the manifestation of all-knowing wisdom and all-knowing knowledge. This Bodhisattva, having attained such wisdom and power, will have no faults in all actions and deeds.
Treatise says: The Great Victorious One has three kinds of 'greatness': first, great wisdom; second, great activity; and third, the great merit upon which these two abide. What is great wisdom? One with inconceivable wisdom neither dwells in the world nor dwells in Nirvāṇa (liberation). As the sutra says, 'This Bodhisattva, having attained these ten freedoms, is immediately called one with inconceivable wisdom.' This inconceivable has three aspects to be known: first, cultivation reaching the inconceivable; second, the knowable being inconceivable; and third, the wisdom that removes obstacles being inconceivable. As the sutra says, 'Because of having immeasurable wisdom, because of having vast wisdom, because of having indestructible wisdom,' this is called great wisdom. The Bodhisattva, having reached this state, is able to accumulate all the Buddha-dharmas. 'The Bodhisattva, having reached this state,' as mentioned above. 'One whose wisdom is thus accomplished,' also as mentioned above. 'Constantly accumulating pure actions of body, speech, and mind,' this is great activity. These pure activities have four aspects: first, arising, the ability to arise, and arising simultaneously, as the sutra says, 'With wisdom as the head, because wisdom follows and turns accordingly.' Second, being embraced by wisdom, not being defiled, and performing actions that benefit sentient beings, etc., as the sutra says, 'Because of the increase of Prajñāpāramitā (Perfection of Wisdom), with great compassion as the head, skillful in means, and good at discerning.' Third, being embraced by causes, including the causes of self-benefit and benefiting others, etc., as the sutra says, 'Because of skillfully generating vows, skillfully receiving the empowerment of all Buddhas.' Fourth, the benefits arising from the actions are benefiting sentient beings, purifying Buddha-lands, and accomplishing all Buddha-dharmas, as the sutra says, 'Constantly not abandoning the practice of benefiting sentient beings, universally knowing the differences in boundless worlds.' O son of Buddha! Briefly speaking, the Bodhisattva, having attained this immovable ground, is able to accumulate all the Buddha-dharmas through all actions of body, speech, and mind. This is called great activity. The great merit upon which wisdom and activity abide refers to dwelling well in a pure mind.
力等示現，依七種功德故：一、善住道功德，如經「是菩薩得此菩薩不動地，善住凈心力中，離一切煩惱集故。善住深心力中，常不離道故。善住大悲力中，不捨利益眾生故。善住大慈力中，救一切世間故」。又善住道功德，初二遠離障故，對治堅固故。次二不捨眾生故。二不忘功德。如經「善住陀羅尼力中，不忘法故」。三、成就口業功德，如經「善住辯才力中，智慧善巧分別一切佛法故」。四、心自在成就功德，如經「善住神通力中，行無邊世界差別故」。五、願力成就功德，如經「善住願力中，不捨一切菩薩所行故」。六、修行成就功德，如經「善住波羅蜜力中，集一切佛法故」。七、與智功德，如經「善住如來加力中，一切種一切智智現前故」。是菩薩得如是智力示一切所作者，得無憎愛，不分別眾生有煩惱、無煩惱，平等作業故。一切事中無有過咎者，以得此七種功德故。如是八地大勝分已說。次說釋名分。
經曰：佛子！此菩薩智地名為不動地，不可壞故。名為不轉地，智慧不退故。名為難得地，一切世間難知故。名為王子地，無家過故。名為生地，隨意自在故。名為成地，更不作故。名為究竟地，智慧善分別故。名為涅槃地，善起大願力故。名為加地，他不能動故。名為無功用地，善起先道故。
【現代漢語翻譯】 現代漢語譯本：力量等示現，是依靠七種功德的緣故：第一，善住道功德，如經文所說：『這位菩薩得到這菩薩不動地，安穩地住在清凈心力中，遠離一切煩惱的聚集。安穩地住在深心力中，常常不離開菩提道。安穩地住在廣大的慈悲力中，不捨棄利益眾生。安穩地住在廣大的慈愛力中，救度一切世間。』又善住道功德，最初兩種是遠離障礙的緣故，是對治堅固的緣故。其次兩種是不捨棄眾生的緣故。第二，不忘功德。如經文所說：『安穩地住在總持（陀羅尼）力中，不忘失佛法的緣故。』第三，成就口業功德，如經文所說：『安穩地住在辯才力中，以智慧善巧地分別一切佛法的緣故。』第四，心自在成就功德，如經文所說：『安穩地住在神通力中，能于無邊世界中示現種種差別。』第五，願力成就功德，如經文所說：『安穩地住在願力中，不捨棄一切菩薩所修行的法門。』第六，修行成就功德，如經文所說：『安穩地住在波羅蜜（paramita）力中，積聚一切佛法的緣故。』第七，與智功德，如經文所說：『安穩地住在如來加持力中，一切種一切智智（sarvākāra-jñāna）現前的緣故。』這位菩薩得到這樣的智慧力量，示現一切所作所為，得到沒有憎恨和愛戀，不分別眾生有煩惱或沒有煩惱，平等地作業的境界。一切事情中沒有過失，是因為得到這七種功德的緣故。像這樣，八地的大殊勝部分已經說完。接下來講述解釋名稱的部分。
經文說：『佛子！這位菩薩的智慧地，名為不動地，因為不可破壞的緣故。名為不轉地，因為智慧不退轉的緣故。名為難得地，因為一切世間難以知曉的緣故。名為王子地，因為沒有家累的過失的緣故。名為生地，因為能隨意自在的緣故。名為成地，因為不再需要造作的緣故。名為究竟地，因為智慧能善於分別的緣故。名為涅槃地，因為能善於發起大願力的緣故。名為加地，因為他人不能動搖的緣故。名為無功用地，因為能善於發起先前的道行的緣故。』
【English Translation】 English version: The manifestation of powers, etc., relies on seven kinds of merits: First, the merit of dwelling well in the path, as the scripture says, 'This Bodhisattva attains this Bodhisattva's Immovable Ground, dwells securely in the power of pure mind, and is free from all accumulations of afflictions. Dwells securely in the power of profound mind, and constantly does not depart from the path. Dwells securely in the power of great compassion, and does not abandon benefiting sentient beings. Dwells securely in the power of great loving-kindness, and saves all the world.' Furthermore, the merit of dwelling well in the path, the first two are because of being far from obstacles, and because of firmly counteracting them. The next two are because of not abandoning sentient beings. Second, the merit of non-forgetfulness. As the scripture says, 'Dwells securely in the power of Dharani (陀羅尼), and does not forget the Dharma.' Third, the merit of accomplishing verbal karma, as the scripture says, 'Dwells securely in the power of eloquence, and skillfully distinguishes all the Buddha-Dharma with wisdom.' Fourth, the merit of accomplishing mental freedom, as the scripture says, 'Dwells securely in the power of supernormal abilities, and manifests differences in boundless worlds.' Fifth, the merit of accomplishing vows, as the scripture says, 'Dwells securely in the power of vows, and does not abandon all the practices of Bodhisattvas.' Sixth, the merit of accomplishing practice, as the scripture says, 'Dwells securely in the power of Paramita (波羅蜜), and accumulates all the Buddha-Dharma.' Seventh, the merit of giving wisdom, as the scripture says, 'Dwells securely in the power of the Tathagata's (如來) blessing, and the all-knowing wisdom (sarvākāra-jñāna) manifests.' This Bodhisattva, having obtained such wisdom and power, manifests all actions, attains no hatred or love, does not discriminate whether sentient beings have afflictions or not, and works equally. There is no fault in all matters, because of obtaining these seven kinds of merits. Thus, the great superior part of the Eighth Ground has been explained. Next, the part explaining the names will be discussed.
The scripture says, 'Buddha-child! This Bodhisattva's ground of wisdom is called the Immovable Ground because it cannot be destroyed. It is called the Non-Reverting Ground because wisdom does not regress. It is called the Difficult-to-Obtain Ground because it is difficult for all the world to know. It is called the Prince Ground because there is no fault of family burden. It is called the Birth Ground because one can be at ease and unconstrained. It is called the Accomplishment Ground because there is no more need for fabrication. It is called the Ultimate Ground because wisdom can skillfully distinguish. It is called the Nirvana Ground because one can skillfully arouse the power of great vows. It is called the Added Ground because others cannot move it. It is called the Ground of No Effort because one can skillfully arouse the previous practices.'
論曰：釋名有二種：一、地釋名；二、智者釋名。地釋名者，有六種相：一、染對治，此染有二種：一、下地功用行小乘愿諸魔業；二、煩惱習行此對治。如經「佛子！此菩薩智地名為不動地，不可壞故。名為不轉地，智慧不退故」。二、得甚深，如經「名為難得地，一切世間難知故」。三、發行清凈，如經「名為王子地，無家過故。名為生地，隨意自在故」。是中發凈者，如王子，一切所作無過故。行凈者，住生地，所欲事自在成就故。四、世間、出世間有作凈勝，如經「名為成地，更不作故。名為究竟地，智慧善分別故」。是中出世間有作凈勝者，以智慧善分別智障凈故。五、彼二無作凈勝，如經「名為涅槃地，善起大願力故」。無作凈勝者，以本願力，不捨利益一切眾生故。六、菩薩地勝，如經「名為加地，他不能動故。名為無功用地，善起先道故」。又菩薩地勝者，六地七地勝故。六地勝者，發起殊勝行，他事念動故。七地有功用，此地中善起先道無功用自然行故。智者釋名者，以何義故菩薩名為得不動菩薩？今說此事應知。
經曰：佛子！菩薩成就如是智慧，名為得入佛性、名為佛功德自照明、名為隨佛威儀行、名為佛境界現前，日夜常為善加諸佛加，常為四天王、釋提桓因、梵天王等之所
【現代漢語翻譯】 現代漢語譯本 論中說：解釋名稱有兩種：一是根據所處地位解釋名稱；二是智者解釋名稱。根據所處地位解釋名稱，有六種相：第一，對治染污，這種染污有兩種：一是下等地的功用行、小乘愿以及諸魔的干擾；二是煩惱習氣。如經文所說：『佛子！此菩薩的智慧之地名為不動地（Immovable Ground），因為不可破壞。名為不轉地（Irreversible Ground），因為智慧不會退轉。』第二，獲得甚深，如經文所說：『名為難得地（Difficult to Attain Ground），因為一切世間難以知曉。』第三，發起清凈，如經文所說：『名為王子地（Prince Ground），因為沒有俗家的過失。名為生地（Birth Ground），因為隨意自在。』這裡發起清凈，就像王子一樣，一切所作都沒有過失。行為清凈，就像安住于生地，所希望的事情都能自在成就。第四，世間和出世間有為的清凈殊勝，如經文所說：『名為成地（Accomplishment Ground），因為不再造作。名為究竟地（Ultimate Ground），因為智慧能夠善於分別。』這裡出世間有為的清凈殊勝，是因為智慧能夠善於分別，從而清凈智慧的障礙。第五，世間和出世間無為的清凈殊勝，如經文所說：『名為涅槃地（Nirvana Ground），因為能夠善於發起大願力。』無為的清凈殊勝，是因為憑藉本來的願力，不捨棄利益一切眾生。第六，菩薩地的殊勝，如經文所說：『名為加地（Addition Ground），因為他人不能動搖。名為無功用地（Effortless Ground），因為能夠善於發起先前的道路。』又菩薩地的殊勝，是因為第六地勝過第七地。第六地殊勝，是因為發起殊勝的修行，不會被其他事情的念頭所動搖。第七地有功用，而此地中能夠善於發起先前的道路，達到無功用自然而行的境界。智者解釋名稱，是因為什麼緣故菩薩被稱為得到不動菩薩（Immovable Bodhisattva）？現在應當說明此事。 經文說：『佛子！菩薩成就這樣的智慧，名為得入佛性（Entering Buddha-nature），名為佛功德自照明（Self-illumination of Buddha-qualities），名為隨佛威儀行（Acting in Accordance with Buddha's Dignity），名為佛境界現前（Manifestation of Buddha's Realm），日夜常常得到善加持，諸佛加持，常常被四天王（Four Heavenly Kings）、釋提桓因（Śakra）、梵天王（Brahma）等所……』
【English Translation】 English version The treatise says: There are two types of name explanation: first, explanation of name based on the ground; second, explanation of name by the wise. Explanation of name based on the ground has six aspects: first, antidote to defilement, and this defilement has two types: first, the efforts of lower grounds, the vows of the Small Vehicle, and the works of all demons; second, the habitual actions of afflictions. As the sutra says, 'Buddha-son! This wisdom ground of the Bodhisattva is called the Immovable Ground (Acala-bhūmi), because it cannot be destroyed. It is called the Irreversible Ground (Avaivartika-bhūmi), because wisdom does not regress.' Second, obtaining profoundness, as the sutra says, 'It is called the Difficult to Attain Ground (Durjayā-bhūmi), because it is difficult for all the world to know.' Third, initiating purity, as the sutra says, 'It is called the Prince Ground (Yuvarāja-bhūmi), because there is no fault of a householder. It is called the Birth Ground (Janma-bhūmi), because it is free and at ease.' Here, initiating purity is like a prince, all actions are without fault. Acting purity is like abiding in the Birth Ground, all desired matters are freely accomplished. Fourth, the purity and superiority of worldly and supramundane actions, as the sutra says, 'It is called the Accomplishment Ground (Kṛtā-bhūmi), because there is no more action. It is called the Ultimate Ground (Niṣṭhā-bhūmi), because wisdom is able to skillfully discriminate.' Here, the purity and superiority of supramundane actions is because wisdom is able to skillfully discriminate, thereby purifying the obstacles of wisdom. Fifth, the purity and superiority of non-action in both worldly and supramundane realms, as the sutra says, 'It is called the Nirvana Ground (Nirvāṇa-bhūmi), because it is able to skillfully generate great vows.' The purity and superiority of non-action is because, by the power of original vows, one does not abandon benefiting all sentient beings. Sixth, the superiority of the Bodhisattva ground, as the sutra says, 'It is called the Addition Ground (Ādhāna-bhūmi), because others cannot move it. It is called the Effortless Ground (Anābhoga-bhūmi), because it is able to skillfully initiate the previous path.' Moreover, the superiority of the Bodhisattva ground is because the sixth ground surpasses the seventh ground. The sixth ground is superior because it initiates superior practice and is not moved by thoughts of other matters. The seventh ground has effort, while in this ground, one is able to skillfully initiate the previous path, reaching the state of effortless and natural action. The wise explain the name, because for what reason is a Bodhisattva called obtaining the Immovable Bodhisattva (Acala Bodhisattva)? Now this matter should be explained. The sutra says: 'Buddha-son! A Bodhisattva who has accomplished such wisdom is called Entering Buddha-nature (Buddhatva-praveśa), called Self-illumination of Buddha-qualities (Buddha-guṇa-svaprabhāsa), called Acting in Accordance with Buddha's Dignity (Buddha-īryāpatha-carita), called Manifestation of Buddha's Realm (Buddha-viṣaya-prādurbhāva), day and night constantly receives good blessings, the blessings of all Buddhas, and is constantly by the Four Heavenly Kings (Caturmahārājakāyika), Śakra (Śakro devānām indraḥ), Brahma (Brahmā) and others...'
奉迎，常為密跡金剛神之所侍衛。不捨三昧力，常現無量諸身差別，一切身行中勢力成就，成就大果報神通。于無邊三昧中得自在，能受無量記，隨化世間示成正覺。是菩薩如是通達入大乘眾數，善思量大乘通，日夜常放智光明炎，入無障礙法界道，善知界道差別，能示一切相功德隨意自在。善解先際后際，通達一切迴轉魔道智，入如來智慧境界。能于無邊世界中行菩薩道，不退轉力故。是故菩薩名為得不動菩薩。
論曰：彼復有二種義，名為得不動菩薩：一、一向不動；二、一體不動，佛性隨順因故。如經「佛子！菩薩成就得如是智慧，名為得入佛性」等。是中佛性者，界滿足勝。隨順因者，三種相示現：一、攝功德；二、行；三、近。如經「名為佛功德自照明故，名為隨佛威儀行故，名為佛境界現前故」。是中自照明者，善清凈義故。威儀行者，名為正行故。現前者，近佛境界故。是中一向不動者，如經「日夜常為善加諸佛加」故。彼復依五功德應知：一、供養功德，如經「常為四天王、釋提桓因、梵天王等之所奉迎」故。二、護功德，如經「常為密跡金剛神之所侍衛」故。三、依止功德，如經「不捨三昧力」故。四、國土清凈功德，如經「常現無量諸身差別」故。五、教化眾生功德。
複次教化眾
【現代漢語翻譯】 現代漢語譯本 奉迎，常為密跡金剛神（Vajrapani，佛教護法神）之所侍衛。不捨三昧（Samadhi，佛教中的一種冥想狀態）力，常現無量諸身差別，一切身行中勢力成就，成就大果報神通。于無邊三昧中得自在，能受無量記（Vyakarana，對未來成佛的預言），隨化世間示成正覺（Samyak-sambuddha，圓滿覺悟）。是菩薩如是通達入大乘眾數，善思量大乘通，日夜常放智光明炎，入無障礙法界道，善知界道差別，能示一切相功德隨意自在。善解先際后際，通達一切迴轉魔道智，入如來智慧境界。能于無邊世界中行菩薩道，不退轉力故。是故菩薩名為得不動菩薩。
論曰：彼復有二種義，名為得不動菩薩：一、一向不動；二、一體不動，佛性隨順因故。如經『佛子！菩薩成就得如是智慧，名為得入佛性』等。是中佛性者，界滿足勝。隨順因者，三種相示現：一、攝功德；二、行；三、近。如經『名為佛功德自照明故，名為隨佛威儀行故，名為佛境界現前故』。是中自照明者，善清凈義故。威儀行者，名為正行故。現前者，近佛境界故。是中一向不動者，如經『日夜常為善加諸佛加』故。彼復依五功德應知：一、供養功德，如經『常為四天王、釋提桓因（Sakra Devanam Indra，帝釋天）、梵天王等之所奉迎』故。二、護功德，如經『常為密跡金剛神之所侍衛』故。三、依止功德，如經『不捨三昧力』故。四、國土清凈功德，如經『常現無量諸身差別』故。五、教化眾生功德。
複次教化眾
【English Translation】 English version Welcomed and constantly attended by Vajrapani (secret跡 Vajrapani, a Dharma protector deity in Buddhism). Not abandoning the power of Samadhi (a meditative state in Buddhism), constantly manifesting limitless differentiations of bodies, accomplishing power in all bodily actions, and achieving great karmic reward and supernatural powers. Attaining freedom in boundless Samadhi, capable of receiving limitless Vyakarana (predictions of future Buddhahood), transforming sentient beings and demonstrating perfect enlightenment (Samyak-sambuddha). This Bodhisattva, having thoroughly understood and entered the multitude of the Mahayana, skillfully contemplates the Mahayana path, constantly emitting the flames of wisdom day and night, entering the unobstructed realm of Dharma, skillfully knowing the differentiations of realms, able to demonstrate all aspects of merit and virtue at will. Skillfully understanding the past and future, comprehending all the revolving paths of demons, entering the realm of Tathagata's wisdom. Capable of practicing the Bodhisattva path in boundless worlds, due to the power of non-retrogression. Therefore, this Bodhisattva is named the 'Attained Unmoving Bodhisattva'.
Commentary: Furthermore, there are two meanings for being named the 'Attained Unmoving Bodhisattva': first, unwavering in one direction; second, the body is unmoving, because the Buddha-nature follows the cause. As the sutra says, 'Buddha-son! When a Bodhisattva achieves such wisdom, it is called entering the Buddha-nature,' and so on. Among these, 'Buddha-nature' means the realm is fully perfected. 'Following the cause' is demonstrated by three aspects: first, gathering merit; second, practice; third, proximity. As the sutra says, 'It is called the self-illumination of Buddha's merit, therefore it is called following the Buddha's dignified conduct, therefore it is called the Buddha's realm appearing before.' Among these, 'self-illumination' means good and pure. 'Dignified conduct' means righteous practice. 'Appearing before' means being close to the Buddha's realm. Among these, 'unwavering in one direction' is as the sutra says, 'Constantly blessed by all Buddhas day and night.' Furthermore, it should be known that it relies on five merits: first, the merit of offering, as the sutra says, 'Constantly welcomed by the Four Heavenly Kings, Sakra Devanam Indra (the lord of the devas), Brahma Kings, and others.' Second, the merit of protection, as the sutra says, 'Constantly attended by Vajrapani (secret跡 Vajrapani).' Third, the merit of reliance, as the sutra says, 'Not abandoning the power of Samadhi.' Fourth, the merit of pure land, as the sutra says, 'Constantly manifesting limitless differentiations of bodies.' Fifth, the merit of teaching sentient beings.
Furthermore, teaching sentient
生功德，有五種示現：一、愿取諸有生，如經「一切身行勢力成就」故。二、根心使智力，如經「成就大果報神通」故。三、無量法力轉法輪故，如經「于無邊三昧中得自在」故。四、受力，如經「能受無量記」故。五、說力，如經「隨化世間示成正覺」故。是菩薩如是通達者，一向不動故。是中一體不動者，入大乘眾數。如經「是菩薩如是通達入大乘眾數」故。入大乘眾數者，名不破壞義。此有九種：一、智不壞，如經「善思量大乘通」故。二、說不壞，如經「日夜常放智光明焰」故。三、解脫不壞，如經「入無障礙法界道」故。四、佛國土清凈不壞，如經「善知界道差別」故。五、入大乘不壞，如經「能示一切相功德」故。六、神通不壞，如經「隨意自在」故。七、能解釋義不壞，如經「善解先際后際」故。八、坐道場不壞，如經「通達一切迴轉魔道智」故。九、正覺不壞，如經「入如來智慧境界」故。能于無邊世中行菩薩道不退轉力故者，行無障礙不斷絕故。以行無障礙不斷義故，名為得不動地菩薩。
經曰：菩薩得菩薩不動地，常不離見無量諸佛，善行三昧力故及大願力故。見諸佛時而不捨供養恭敬。是菩薩於一一劫中、一一世界中，見無量佛、無量百佛、無量千佛、無量百千佛、無量百千那由他佛、
【現代漢語翻譯】 現代漢語譯本 菩薩所生的功德，有五種示現：第一，發願要往生於各種存在，正如經文所說『一切身行勢力成就』。第二，根、心、使、智力都得到成就，正如經文所說『成就大果報神通』。第三，以無量的法力來轉法輪，正如經文所說『于無邊三昧中得自在』。第四，承受能力強大，正如經文所說『能受無量記』。第五，說法能力強大，正如經文所說『隨化世間示成正覺』。 這樣的菩薩能夠通達一切，因此心始終不動搖。其中，一體不動搖，就能進入大乘的行列。正如經文所說『是菩薩如是通達入大乘眾數』。進入大乘行列，就意味著不會被破壞。這有九種不會被破壞：第一，智慧不會被破壞，正如經文所說『善思量大乘通』。第二，說法不會被破壞，正如經文所說『日夜常放智光明焰』。第三，解脫不會被破壞，正如經文所說『入無障礙法界道』。第四，佛國土的清凈不會被破壞，正如經文所說『善知界道差別』。第五，進入大乘不會被破壞，正如經文所說『能示一切相功德』。第六，神通不會被破壞，正如經文所說『隨意自在』。第七，解釋義理不會被破壞，正如經文所說『善解先際后際』。第八，安坐道場不會被破壞，正如經文所說『通達一切迴轉魔道智』。第九，證得正覺不會被破壞，正如經文所說『入如來智慧境界』。 能夠在無邊的世界中行菩薩道而不退轉，是因為具有不退轉的力量，能夠無障礙地持續修行。因為具有無障礙、不間斷的修行的意義，所以被稱為得到不動地的菩薩。 經文說：菩薩得到菩薩不動地，常常不離見到無量的諸佛，這是因為善於修行三昧的力量以及大願力的緣故。見到諸佛時，也不會停止供養和恭敬。這樣的菩薩在每一個劫中、每一個世界中，見到無量佛、無量百佛、無量千佛、無量百千佛、無量百千那由他佛。
【English Translation】 English version The merits generated by a Bodhisattva manifest in five ways: First, the aspiration to be born in all existences, as stated in the sutra, 'Accomplishment of all bodily actions and powers.' Second, the perfection of faculties, mind, influences, wisdom, and strength, as stated in the sutra, 'Accomplishment of great karmic rewards and supernormal powers.' Third, turning the Dharma wheel with immeasurable Dharma power, as stated in the sutra, 'Attaining freedom in boundless Samadhi.' Fourth, the capacity to receive, as stated in the sutra, 'Able to receive immeasurable predictions.' Fifth, the power of speech, as stated in the sutra, 'Manifesting the attainment of perfect enlightenment according to the transformation of the world.' A Bodhisattva who understands in this way is always unmoving. Among these, being unmoving in one's essence means entering the assembly of the Mahayana. As stated in the sutra, 'This Bodhisattva, understanding in this way, enters the assembly of the Mahayana.' Entering the assembly of the Mahayana means the meaning of non-destruction. This has nine aspects: First, wisdom is indestructible, as stated in the sutra, 'Good contemplation of the Mahayana path.' Second, speech is indestructible, as stated in the sutra, 'Constantly emitting the flames of wisdom and light day and night.' Third, liberation is indestructible, as stated in the sutra, 'Entering the unobstructed Dharma realm path.' Fourth, the purity of the Buddha-land is indestructible, as stated in the sutra, 'Good knowledge of the differences in realms and paths.' Fifth, entering the Mahayana is indestructible, as stated in the sutra, 'Able to show all aspects of merit.' Sixth, supernormal powers are indestructible, as stated in the sutra, 'Freedom at will.' Seventh, the ability to explain meanings is indestructible, as stated in the sutra, 'Good understanding of the past and future.' Eighth, sitting in the Bodhimanda (place of enlightenment) is indestructible, as stated in the sutra, 'Understanding all the wisdom of turning away from the paths of demons.' Ninth, perfect enlightenment is indestructible, as stated in the sutra, 'Entering the realm of Tathagata (Thus Come One) wisdom.' Being able to practice the Bodhisattva path in boundless worlds without regression is due to the power of non-regression, practicing without obstruction and without interruption. Because of the meaning of practicing without obstruction and without interruption, one is called a Bodhisattva who has attained the immovable ground. The sutra says: 'A Bodhisattva who has attained the Bodhisattva's immovable ground constantly sees immeasurable Buddhas, due to the power of practicing Samadhi (meditative absorption) well and due to the power of great vows.' When seeing the Buddhas, they do not cease offering and reverence. This Bodhisattva, in each kalpa (eon), in each world, sees immeasurable Buddhas, immeasurable hundreds of Buddhas, immeasurable thousands of Buddhas, immeasurable hundreds of thousands of Buddhas, immeasurable hundreds of thousands of nayutas (large number) of Buddhas.
無量億佛、無量百億佛、無量千億佛、無量百千億佛、無量百千萬億那由他佛，以大神通力、大願力故。見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提。親近諸佛，從諸佛受本世界差別等諸法明。是菩薩轉深入如來法藏，問世界差別事中無能盡者。是菩薩彼諸善根，無量劫中轉勝明凈，無量百劫、無量千劫、無量百千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，彼諸善根轉勝明凈。佛子！譬如本真金，善巧金師作莊嚴具已，繫在閻浮提王若頸若項，閻浮提人余寶莊嚴具無能奪者。如是佛子！菩薩住此不動地，彼諸善根，一切聲聞辟支佛乃至七地菩薩所不能壞。菩薩得是地大智光明，滅諸眾生煩惱闇障，以善分別智門故。佛子！譬如千世界主大梵天王，能於一時流佈慈心滿千世界，亦能放光遍照其中如是。
佛子！菩薩住此菩薩不動地中，能放身光照十千萬三千大千世界微塵數世界眾生，漸能除滅諸煩惱火令得清涼。是菩薩十波羅蜜中愿波羅蜜增上，餘波羅蜜非不修習，隨力隨分。佛子！是名略說菩薩第八菩薩不動地，若廣說者于無量劫數不能盡。菩薩住
【現代漢語翻譯】 現代漢語譯本 無量億佛（無數億尊佛）、無量百億佛（無數百億尊佛）、無量千億佛（無數千億尊佛）、無量百千億佛（無數百千億尊佛）、無量百千萬億那由他佛（無數百千萬億那由他尊佛），以大神通力、大願力之故。見諸佛時，以上心深心供養恭敬尊重讚歎，衣服飲食臥具湯藥一切供具悉以奉施，以諸菩薩上妙樂具供養眾僧，以此善根皆愿迴向阿耨多羅三藐三菩提（無上正等正覺）。親近諸佛，從諸佛受本世界差別等諸法明。是菩薩轉深入如來法藏，問世界差別事中無能盡者。是菩薩彼諸善根，無量劫中轉勝明凈，無量百劫、無量千劫、無量百千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫，彼諸善根轉勝明凈。佛子！譬如本真金，善巧金師作莊嚴具已，繫在閻浮提王（Jambudvipa，人世間的統治者）若頸若項，閻浮提人（Jambudvipa，人世間的人）余寶莊嚴具無能奪者。如是佛子！菩薩住此不動地，彼諸善根，一切聲聞辟支佛乃至七地菩薩所不能壞。菩薩得是地大智光明，滅諸眾生煩惱闇障，以善分別智門故。佛子！譬如千世界主大梵天王，能於一時流佈慈心滿千世界，亦能放光遍照其中如是。 佛子！菩薩住此菩薩不動地中，能放身光照十千萬三千大千世界微塵數世界眾生，漸能除滅諸煩惱火令得清涼。是菩薩十波羅蜜（Ten Paramitas，十種到達彼岸的方法）中愿波羅蜜增上，餘波羅蜜非不修習，隨力隨分。佛子！是名略說菩薩第八菩薩不動地，若廣說者于無量劫數不能盡。菩薩住
【English Translation】 English version Immeasurable billions of Buddhas, immeasurable hundreds of billions of Buddhas, immeasurable thousands of billions of Buddhas, immeasurable hundreds of thousands of billions of Buddhas, immeasurable hundreds of thousands of millions of nayutas of Buddhas, by the power of great spiritual penetrations and great vows. When seeing all the Buddhas, with supreme mind and profound mind, they make offerings, respect, revere, and praise them. They offer all kinds of offerings, such as clothing, food, bedding, medicine, and all other necessities. They offer the most wonderful musical instruments of the Bodhisattvas to the Sangha. With these roots of goodness, they all vow to dedicate them towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). They draw near to all the Buddhas and receive from them the teachings on the distinctions of their own worlds and other dharmas. These Bodhisattvas further delve into the Dharma treasury of the Tathagatas, and no one can exhaust their questions about the distinctions of the worlds. The roots of goodness of these Bodhisattvas become increasingly superior, bright, and pure throughout immeasurable kalpas. Through immeasurable hundreds of kalpas, immeasurable thousands of kalpas, immeasurable hundreds of thousands of kalpas, immeasurable hundreds of thousands of nayutas of kalpas, immeasurable billions of kalpas, immeasurable hundreds of billions of kalpas, immeasurable thousands of billions of kalpas, immeasurable hundreds of thousands of billions of kalpas, immeasurable hundreds of thousands of millions of nayutas of kalpas, these roots of goodness become increasingly superior, bright, and pure. O Buddhas' children! It is like genuine gold, skillfully crafted by a goldsmith into ornaments, and worn around the neck or throat of the king of Jambudvipa (the ruler of the human world). No one in Jambudvipa (the people of the human world) can take away these precious ornaments. Likewise, O Buddhas' children! When Bodhisattvas abide in this Immovable Ground, their roots of goodness cannot be destroyed by all the Shravakas, Pratyekabuddhas, or even Bodhisattvas of the seventh ground. Bodhisattvas attain the great wisdom and light of this ground, extinguishing the darkness and hindrances of afflictions for all sentient beings, through the gate of skillful discriminating wisdom. O Buddhas' children! It is like the Great Brahma King, the lord of a thousand worlds, who can simultaneously spread loving-kindness to fill a thousand worlds and also emit light to illuminate them. O Buddhas' children! When Bodhisattvas abide in this Immovable Bodhisattva Ground, they can emit light from their bodies to illuminate sentient beings in ten million times three thousand great thousand world dust-mote-numbers of worlds, gradually extinguishing the fires of afflictions and bringing coolness. Among the Ten Paramitas (Ten Paramitas, ten methods of reaching the other shore), the Paramita of Vows is supreme for these Bodhisattvas. They do not fail to cultivate the other Paramitas, but do so according to their strength and capacity. O Buddhas' children! This is a brief explanation of the Eighth Immovable Bodhisattva Ground. If explained in detail, it could not be exhausted in immeasurable kalpas. Bodhisattvas abide
是地中，多作大梵天王，主千世界自在最勝，與諸眾生聲聞辟支佛菩薩波羅蜜道無有窮盡，說世間性差別中無能壞者。所作善業佈施愛語利益同事，是諸福德皆不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念一切種一切智智。常生是心：我當於一切眾生中，為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。復從是念發精進行，以精進力故，於一念間得百萬三千大千世界微塵數三昧，見百萬三千大千世界微塵數諸佛、能知百萬三千大千世界微塵數佛神力、能動百萬三千大千世界微塵數世界、能入百萬三千大千世界微塵數佛世界、能照百萬三千大千世界微塵數佛世界、能化百萬三千大千世界微塵數佛世界眾生、能住壽百萬三千大千世界微塵數劫、能知過去未來世各百萬三千大千世界微塵數劫事、能善入百萬三千大千世界微塵數法門、能變身為百萬三千大千世界微塵數，於一一身能示百萬三千大千世界微塵數菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數。示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億那由他劫不可數知。
論
【現代漢語翻譯】 現代漢語譯本： 在地中，大多會成為大梵天王（Mahābrahmā），主宰著千個世界，擁有自在和最殊勝的力量。他為所有眾生宣說聲聞、辟支佛、菩薩的波羅蜜（Pāramitā）之道，永無止境，並在講述世間各種性質的差別時，沒有人能夠破壞他的說法。他所做的善業，包括佈施、愛語、利益同事，這些福德都離不開憶念佛、憶念法、憶念僧、憶念菩薩、憶念菩薩行、憶念波羅蜜、憶念十地、憶念不壞力、憶念無畏、憶念不共佛法，乃至離不開憶念一切種一切智智（Sarvajñāna）。 他常生起這樣的心念：『我應當在一切眾生中，成為首領、成為最勝、成為最偉大、成為最妙、成為最微妙、成為至上、成為無上、成為引導者、成為將帥、成為導師、成為至尊，乃至成為一切智智的依止者。』他又從這個念頭發起精進行，因為精進的力量，在一念之間就能獲得百萬三千大千世界微塵數般的三昧（Samādhi），見到百萬三千大千世界微塵數般的諸佛，能夠知曉百萬三千大千世界微塵數般的佛的神力，能夠震動百萬三千大千世界微塵數般的世界，能夠進入百萬三千大千世界微塵數般的佛世界，能夠照亮百萬三千大千世界微塵數般的佛世界，能夠化度百萬三千大千世界微塵數般的佛世界眾生，能夠住世百萬三千大千世界微塵數劫，能夠知曉過去未來世各百萬三千大千世界微塵數劫的事情，能夠善巧進入百萬三千大千世界微塵數般的法門，能夠變身為百萬三千大千世界微塵數般的身，在每一個身都能示現百萬三千大千世界微塵數般的菩薩作為眷屬。如果憑藉願力而自在殊勝，菩薩的願力會超過這個數量。 他示現種種神通，或者身的神通，或者光明的神通，或者神通的神通，或者眼的神通，或者境界的神通，或者音聲的神通，或者行為的神通，或者莊嚴的神通，或者加持的神通，或者信念的神通，或者業的神通。這些神通，乃至無量百千萬億那由他劫都無法數清。 論
【English Translation】 English version: In that realm, many become Great Brahma Kings (Mahābrahmā), ruling over a thousand worlds, possessing the most supreme and unhindered power. They expound to all beings the path of Śrāvakas, Pratyekabuddhas, and Bodhisattvas, the Pāramitā path, without end. In explaining the distinctions of the nature of the world, no one can refute them. The virtuous deeds they perform—giving, loving speech, beneficial actions, and cooperative endeavors—are all inseparable from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of the Bodhisattvas, mindfulness of the Bodhisattva's conduct, mindfulness of the Pāramitās, mindfulness of the Ten Bhūmis (Daśa-bhūmi), mindfulness of indestructible power, mindfulness of fearlessness, mindfulness of the unique Buddha-dharmas, and even inseparable from mindfulness of all aspects of all-knowing wisdom (Sarvajñāna). They constantly generate this thought: 'I shall be the leader, the most excellent, the greatest, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the general, the teacher, the most venerable among all beings, and even the refuge of all-knowing wisdom.' Furthermore, from this thought, they initiate diligent practice. Because of the power of diligence, in a single moment, they can attain samādhis (Samādhi) as numerous as the dust particles in a million trillion great chiliocosms, see Buddhas as numerous as the dust particles in a million trillion great chiliocosms, know the divine powers of Buddhas as numerous as the dust particles in a million trillion great chiliocosms, shake worlds as numerous as the dust particles in a million trillion great chiliocosms, enter Buddha-worlds as numerous as the dust particles in a million trillion great chiliocosms, illuminate Buddha-worlds as numerous as the dust particles in a million trillion great chiliocosms, transform beings in Buddha-worlds as numerous as the dust particles in a million trillion great chiliocosms, dwell for kalpas as numerous as the dust particles in a million trillion great chiliocosms, know the events of the past and future for kalpas as numerous as the dust particles in a million trillion great chiliocosms, skillfully enter Dharma-gates as numerous as the dust particles in a million trillion great chiliocosms, and transform their bodies into bodies as numerous as the dust particles in a million trillion great chiliocosms, with each body able to manifest Bodhisattvas as numerous as the dust particles in a million trillion great chiliocosms as attendants. If relying on the power of vows for unhindered supremacy, the Bodhisattva's vows would exceed this number. They manifest various kinds of supernormal powers, whether it be the supernormal power of the body, or of light, or of magical abilities, or of the eye, or of realms, or of sound, or of conduct, or of adornment, or of blessings, or of faith, or of karma. These supernormal powers are so numerous that they cannot be counted even in countless hundreds of thousands of millions of nayutas of kalpas. Treatise
曰：從諸佛受本世界差別等諸法明者，彼因相故。閻浮提王真金作莊嚴具譬者，得清凈地身心勝故，善根光明轉更明凈示現。如經「佛子！譬如千世界主大梵天王乃至令得清涼故」。余如前說。
十地經論不動地第八卷之十 大正藏第 26 冊 No. 1522 十地經論
十地經論善慧地第九卷之十一
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：第九地中有四分差別：一、法師方便成就；二、智成就；三、入行成就；四、說成就。第八地中但凈佛國土教化眾生，此第九地中辯才力故，教化眾產生就一切相，能教化故、此勝彼故。云何法師方便成就？
經曰：爾時金剛藏菩薩言：佛子！菩薩以如是無量智、善思量智，更求轉勝深寂滅解脫。復轉求如來究竟智慧，入如來深密法中，思惟選擇不思議大智慧，選擇諸陀羅尼三昧及智令清凈故。現諸神通廣大行，通達世界差別行，修如來力、無畏、不共佛法無障調柔，通達如來轉法輪莊嚴事，不捨大悲大願力，得入第九菩薩地。
論曰：是中法師方便成就者，依他利益、自利益，一一五三句示現。依無色得解脫想，可化眾生作利益故。如經「爾時金剛藏菩薩言：佛子！菩薩以如是無量智、善思量智，更求轉勝深寂滅
【現代漢語翻譯】 現代漢語譯本： 問：從諸佛處領受關於本世界差別等諸法明瞭的智慧，是因為什麼因緣的緣故？譬如閻浮提（Jambudvipa，指我們所居住的這個世界）的國王用真金製作莊嚴器具，這譬喻什麼呢？答：這是因為菩薩證得清凈的法身和殊勝的心境，善根的光明因此更加明亮清凈，從而示現出來。如同經文所說：『佛子！譬如千世界主大梵天王乃至令得清涼的緣故』。其餘的解釋如同前面所說。
《十地經論·不動地第八卷之十》 大正藏第26冊 No. 1522 《十地經論》
《十地經論·善慧地第九卷之十一》
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：第九地中有四種差別：一、法師方便成就；二、智慧成就；三、入行成就；四、說法成就。第八地中只是清凈佛國土和教化眾生，而這第九地中因為有辯才力的緣故，教化眾生能夠成就一切相，因為能夠教化，所以此地勝過彼地。什麼是法師方便成就呢？
經曰：爾時金剛藏菩薩（Vajragarbha Bodhisattva，菩薩名，意為金剛之藏）說：『佛子！菩薩以這樣的無量智、善思量智，更加尋求轉為殊勝的深寂滅解脫。又轉而尋求如來究竟的智慧，進入如來深密的法中，思惟選擇不可思議的大智慧，選擇諸陀羅尼（Dharani，總持，記憶法門）三昧（Samadhi，禪定）及智慧，令其清凈的緣故。顯現諸神通廣大行，通達世界差別行，修如來十力（Tathagata's Ten Powers）、四無畏（Four Fearlessnesses）、十八不共佛法（Eighteen Uncommon Qualities of a Buddha），沒有障礙地調伏柔和，通達如來轉法輪（Turning the Wheel of Dharma）的莊嚴之事，不捨大悲大願力，從而得以進入第九菩薩地。』
論曰：這裡所說的法師方便成就，是依據利他（benefit others）、自利（benefit oneself）兩方面，用一一五三句來示現。依據無色界（Formless Realm）的禪定而得到解脫的想法，可以教化眾生，從而利益他們。如同經文所說：『爾時金剛藏菩薩言：佛子！菩薩以如是無量智、善思量智，更求轉勝深寂滅』
【English Translation】 English version: Question: From what cause does one receive the wisdom of understanding the differences of this world and other dharmas from all the Buddhas? For example, what does it mean when the king of Jambudvipa (the world we live in) makes ornaments out of pure gold? Answer: It is because the Bodhisattva attains a pure Dharma body and a superior state of mind, and the light of their good roots becomes brighter and purer, thus manifesting itself. As the sutra says: 'Buddha-child! It is like the Great Brahma King, the lord of a thousand worlds, even causing coolness.' The rest is as explained before.
《Dasabhumika-sastra, Chapter 8 on the Immovable Ground》 Taisho Tripitaka Volume 26, No. 1522, Dasabhumika-sastra
《Dasabhumika-sastra, Chapter 9 on the Ground of Good Wisdom》
Composed by Bodhisattva Vasubandhu (Tianqin Pusa)
Translated by Bodhiruci (Putiliuzhi), Tripitaka Master from Northern India of the Later Wei Dynasty
Treatise: The ninth ground has four distinctions: 1. Accomplishment of the expedient means of a Dharma master; 2. Accomplishment of wisdom; 3. Accomplishment of entering into practice; 4. Accomplishment of speaking. In the eighth ground, one only purifies the Buddha-land and teaches sentient beings, but in this ninth ground, because of the power of eloquence, teaching sentient beings can accomplish all aspects. Because one is able to teach, this ground surpasses the previous one. What is the accomplishment of the expedient means of a Dharma master?
Sutra: At that time, Vajragarbha Bodhisattva (Vajragarbha Bodhisattva, meaning 'Vajra Treasury') said: 'Buddha-child! The Bodhisattva, with such immeasurable wisdom and skillful contemplation, further seeks to transform into a more excellent, profound, tranquil liberation. Furthermore, they seek the ultimate wisdom of the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha), enter into the profound and secret Dharma of the Tathagata, contemplate and choose inconceivable great wisdom, choose all Dharanis (Dharani, mnemonic device, total retention) Samadhis (Samadhi, meditative absorption) and wisdom, so that they may be purified. They manifest all supernatural powers and vast practices, thoroughly understand the practices of the differences of the worlds, cultivate the Ten Powers of the Tathagata (Tathagata's Ten Powers), the Four Fearlessnesses (Four Fearlessnesses), the Eighteen Uncommon Qualities of a Buddha (Eighteen Uncommon Qualities of a Buddha), subdue and harmonize without obstruction, thoroughly understand the adornments of the Tathagata's Turning the Wheel of Dharma (Turning the Wheel of Dharma), do not abandon great compassion and great vows, and thus attain entry into the ninth Bodhisattva ground.'
Treatise: The accomplishment of the expedient means of a Dharma master here is demonstrated by relying on benefiting others (benefit others) and benefiting oneself (benefit oneself), using one-one-five-three sentences. Relying on the idea of attaining liberation through the formless realm (Formless Realm) meditation, one can teach sentient beings, thereby benefiting them. As the sutra says: 'At that time, Vajragarbha Bodhisattva said: Buddha-child! The Bodhisattva, with such immeasurable wisdom and skillful contemplation, further seeks to transform into a more excellent, profound, tranquil liberation.'
解脫」故。依未得究竟佛智自利益，如經「復轉求如來究竟智」故。依根熟菩薩、依邪念修行可化眾生、依未知法眾生，轉法輪令得知。依邪歸依眾生、依信生天眾生，如是次第五句示利益他行。如經「入如來深密法中故、思惟選擇不思議大智慧故、選擇諸陀羅尼三昧及智令清凈故、現諸神通廣大行故、通達世界差別行故、示清凈國土轉信生天眾生令入佛法」故。依正覺、依轉法輪、依涅槃，此如是次第三句示自利益行。如經「修如來力無畏不共佛法無障調柔故、通達如來轉法輪莊嚴事故、不捨大悲大願力得入第九菩薩地」故。不捨利益眾生，大涅槃示現，以得不捨大悲大願力故應知。如是九地法師方便成就分已說。云何智成就？
經曰：是菩薩住此菩薩善慧地中，如實知善不善無記法行，有漏無漏法行，世間出世間法行，思議不思議法行，定不定法行，聲聞辟支佛法行，菩薩行法行，如來地法行，有為法行，如實知無為法行。
論曰：是中智成就者，依何等法說法？應知彼法凈染不二，如經「是菩薩住此菩薩善慧地中，如實知善不善無記法行」故。于凈法中有有漏無漏，如經「有漏無漏法行」故。復無漏法中，有世間出世間法行，如經「世間出世間法行」故。復彼法有思議不思議，如經「思議不思議法
【現代漢語翻譯】 現代漢語譯本：因此，依據尚未獲得究竟佛智的自利，如經文所說：『又進一步尋求如來的究竟智慧』。依據根器成熟的菩薩、依據以邪念修行但可以被教化的眾生、依據尚未知曉佛法的眾生，轉動法輪使他們得以知曉。依據皈依邪道的眾生、依據因信仰而希望往生天界的眾生，像這樣依次五句，揭示了利益他人的行為。如經文所說：『進入如來深奧秘密的佛法中，思惟選擇不可思議的大智慧，選擇各種陀羅尼（Dharani，總持，咒語）三昧（Samadhi，禪定）以及智慧使之清凈，顯現各種神通廣大的行為，通達世界種種差別的行為，向清凈國土的眾生展示，使因信仰而希望往生天界的眾生進入佛法』。依據正覺（Enlightenment，正確的覺悟）、依據轉法輪（Turning the Dharma Wheel，傳播佛法）、依據涅槃（Nirvana，寂滅），這依次三句，揭示了自利的行為。如經文所說：『修習如來的十力（Ten Powers of a Buddha）、四無畏（Four Fearlessnesses）、十八不共佛法（Eighteen Unique Qualities of a Buddha），沒有障礙且調伏柔順，通達如來轉法輪的莊嚴事業，不捨棄大悲心和大願力，得以進入第九菩薩地』。不捨棄利益眾生，大涅槃的示現，應該知道是因為獲得了不捨棄大悲心和大願力的緣故。像這樣，九地法師的方便成就部分已經說完。什麼是智慧成就呢？ 經文說：『這位菩薩安住在這菩薩善慧地（Buddhābhūmi，菩薩的智慧境界）中，如實地了知善與不善以及無記法（neither good nor evil，非善非惡）的行為，有漏（tainted，有煩惱）與無漏（untainted，無煩惱）法的行為，世間（mundane，世俗）與出世間（supramundane，超越世俗）法的行為，可思議（conceivable，可思考）與不可思議（inconceivable，不可思考）法的行為，定（fixed，固定）與不定（unfixed，不固定）法的行為，聲聞（Śrāvaka，聽聞佛法而證悟者）辟支佛（Pratyekabuddha，緣覺，獨自證悟者）法的行為，菩薩行（Bodhisattva path，菩薩的修行）法的行為，如來地（Tathāgatagarbha，如來藏，佛的境界）法的行為，有為（conditioned，因緣和合而生）法的行為，如實地了知無為（unconditioned，非因緣和合而生）法（Dharma，佛法）的行為。』 論中說：這其中智慧成就的人，依據什麼樣的佛法說法呢？應該知道那佛法是清凈與染污不二的，如經文所說：『這位菩薩安住在這菩薩善慧地中，如實地了知善與不善以及無記法的行為』。在清凈的佛法中，有有漏與無漏，如經文所說：『有漏無漏法的行為』。又在無漏的佛法中，有世間與出世間法的行為，如經文所說：『世間出世間法的行為』。又那些佛法有可思議與不可思議，如經文所說：『可思議不可思議法
【English Translation】 English version: Therefore, based on the self-benefit of not yet attaining the ultimate Buddha wisdom, as the sutra says: 'Again, further seek the ultimate wisdom of the Tathagata (Tathāgata, Thus Come One, Buddha)'. Based on Bodhisattvas (Bodhisattva, an enlightened being) with mature roots, based on sentient beings who practice with wrong thoughts but can be transformed, based on sentient beings who do not yet know the Dharma (Dharma, the teachings of Buddha), turn the Dharma wheel (Turning the Dharma Wheel, teaching the Dharma) to enable them to know. Based on sentient beings who take refuge in wrong paths, based on sentient beings who hope to be reborn in the heavens through faith, like this, the five sentences in order reveal the actions of benefiting others. As the sutra says: 'Entering the profound and secret Dharma of the Tathagata, contemplating and choosing inconceivable great wisdom, choosing various Dharanis (Dharani, mantras) Samadhis (Samadhi, meditation) and wisdom to purify them, manifesting various supernatural and vast actions, thoroughly understanding the actions of various differences in the world, showing the pure lands to sentient beings who hope to be reborn in the heavens through faith, enabling them to enter the Buddha Dharma'. Based on Enlightenment (Enlightenment, correct awakening), based on turning the Dharma wheel, based on Nirvana (Nirvana, liberation), these three sentences in order reveal the actions of self-benefit. As the sutra says: 'Cultivating the Ten Powers of a Buddha (Ten Powers of a Buddha), the Four Fearlessnesses (Four Fearlessnesses), the Eighteen Unique Qualities of a Buddha (Eighteen Unique Qualities of a Buddha), without obstacles and tamed and gentle, thoroughly understanding the solemn affairs of the Tathagata turning the Dharma wheel, not abandoning great compassion and great vows, able to enter the Ninth Bodhisattva Ground'. Not abandoning benefiting sentient beings, the manifestation of Great Nirvana, it should be known that it is because of obtaining the power of not abandoning great compassion and great vows. Like this, the expedient accomplishment part of the Dharma master of the nine grounds has been explained. What is wisdom accomplishment? The sutra says: 'This Bodhisattva dwells in this Bodhisattva Good Wisdom Ground (Buddhābhūmi, the wisdom realm of a Bodhisattva), truly knowing the actions of good, non-good, and neutral (neither good nor evil) Dharmas, the actions of tainted (tainted, with afflictions) and untainted (untainted, without afflictions) Dharmas, the actions of mundane (mundane, worldly) and supramundane (supramundane, beyond worldly) Dharmas, the actions of conceivable (conceivable, able to be thought about) and inconceivable (inconceivable, unable to be thought about) Dharmas, the actions of fixed (fixed, unchanging) and unfixed (unfixed, changing) Dharmas, the actions of Śrāvaka (Śrāvaka, one who attains enlightenment by hearing the Dharma) Pratyekabuddha (Pratyekabuddha, a solitary Buddha) Dharmas, the actions of the Bodhisattva path (Bodhisattva path, the practice of a Bodhisattva) Dharmas, the actions of the Tathāgatagarbha (Tathāgatagarbha, the womb of the Tathagata, the realm of the Buddha) Dharmas, the actions of conditioned (conditioned, arising from causes and conditions) Dharmas, truly knowing the actions of unconditioned (unconditioned, not arising from causes and conditions) Dharmas.' The treatise says: Among these, what Dharma does the person who has accomplished wisdom rely on to speak the Dharma? It should be known that that Dharma is non-dual in purity and defilement, as the sutra says: 'This Bodhisattva dwells in this Bodhisattva Good Wisdom Ground, truly knowing the actions of good, non-good, and neutral Dharmas'. In the pure Dharma, there are tainted and untainted, as the sutra says: 'The actions of tainted and untainted Dharmas'. Furthermore, in the untainted Dharma, there are mundane and supramundane Dharma actions, as the sutra says: 'The actions of mundane and supramundane Dharmas'. Furthermore, those Dharmas have conceivable and inconceivable, as the sutra says: 'Conceivable and inconceivable Dharma
行」故。彼思議復有定不定，如經「定不定法行」故。彼復於三乘中，如經「聲聞辟支佛法行故、菩薩行法行、如來地法行」故。彼復三乘法中示有為無為依順行，如經「有為法行，如實知無為法行」故。如是九地智成就分已說。云何入行成就？
經曰：是菩薩隨順如是智慧，如實知眾生心行稠林、煩惱行稠林、業行稠林、根行稠林、信行稠林、性行稠林、深心行稠林、使行稠林、生行稠林、習氣行稠林，如實知三聚差別行稠林。
論曰：是中入行成就者，依共依煩惱業生，共染煩惱染凈等，依定不定時。如經「是菩薩隨順如是智慧，如實知眾生心行稠林故，乃至三聚差別行稠林」故。彼復定不定時根等、次第根等、相似信等，如經「根行稠林故、信行稠林故、性行稠林故、深心行稠林故、使行稠林故、生行稠林故、習氣行稠林故，如實知三聚差別行稠林」故。稠林者，眾多義故、難知義故。行者，不正信義故。云何心行稠林差別？
經曰：是菩薩如實知眾生諸心種種相，心雜相、心輕轉生不生相、心無形相、心無邊一切處眾多相、心清凈相、心染不染相、心縛解相、心幻起相、心隨道生相，乃至無量百千種種心差別相，皆如實知。
論曰：是中心行稠林差別者，心種種差別異故，如經「是
【現代漢語翻譯】 現代漢語譯本：『行』是因為這個原因。這種思議又有定和不定兩種，正如經文所說『定不定法行』。這種行又分為三乘，正如經文所說『聲聞（Śrāvaka，聽聞佛法而修行的弟子）辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）法行，菩薩（Bodhisattva，立志普度眾生的修行者）行法行，如來（Tathāgata，佛的稱號）地法行』。這三乘法中又顯示有為和無為的依順行，正如經文所說『有為法行，如實知無為法行』。這樣，九地智成就的部分已經說完。那麼，如何是入行成就呢？
經文說：『這位菩薩隨順這樣的智慧，如實地知道眾生的心行稠林、煩惱行稠林、業行稠林、根行稠林、信行稠林、性行稠林、深心行稠林、使行稠林、生行稠林、習氣行稠林，如實地知道三聚差別行稠林。』
論中說：這裡所說的入行成就，是依共依（共同的依靠）煩惱業生，共同的染煩惱染凈等，依定不定時。正如經文所說『這位菩薩隨順這樣的智慧，如實地知道眾生的心行稠林，乃至三聚差別行稠林』。這裡面又有定不定時的根等、次第根等、相似信等，正如經文所說『根行稠林，信行稠林，性行稠林，深心行稠林，使行稠林，生行稠林，習氣行稠林，如實地知道三聚差別行稠林』。稠林的意思是眾多，難以知曉。行的意思是，不正信。那麼，心行稠林的差別是什麼呢？
經文說：『這位菩薩如實地知道眾生諸心的種種相，心雜相，心輕轉生不生相，心無形相，心無邊一切處眾多相，心清凈相，心染不染相，心縛解相，心幻起相，心隨道生相，乃至無量百千種種心差別相，都如實地知道。』
論中說：這裡所說的心行稠林差別，是因為心有種種差別不同，正如經文所說『是』
【English Translation】 English version: 『Action』 is due to this reason. This contemplation again has both definite and indefinite aspects, as the scripture says, 『definite and indefinite dharma action.』 This action is further divided into the Three Vehicles, as the scripture says, 『Śrāvaka (Disciples who learn and practice the Dharma by listening) Pratyekabuddha (One who attains enlightenment independently, without a teacher) dharma action, Bodhisattva (One who aspires to attain Buddhahood for the benefit of all beings) action dharma action, Tathāgata (An epithet of the Buddha) ground dharma action.』 Among these Three Vehicle dharmas, it further shows conditioned and unconditioned compliant action, as the scripture says, 『conditioned dharma action, truly knowing unconditioned dharma action.』 Thus, the part about the accomplishment of wisdom in the Nine Grounds has been explained. How then is the accomplishment of entering into action?
The scripture says: 『This Bodhisattva, in accordance with such wisdom, truly knows the dense forest of sentient beings' mind actions, the dense forest of afflictions' actions, the dense forest of karmas' actions, the dense forest of roots' actions, the dense forest of faith's actions, the dense forest of natures' actions, the dense forest of profound mind's actions, the dense forest of latent tendencies' actions, the dense forest of births' actions, the dense forest of habitual tendencies' actions, and truly knows the dense forest of the three groups' differentiated actions.』
The treatise says: Here, the accomplishment of entering into action relies on the common reliance on afflictions, karma, and birth, the common defilement of afflictions, defilement and purity, etc., relying on definite and indefinite times. As the scripture says, 『This Bodhisattva, in accordance with such wisdom, truly knows the dense forest of sentient beings' mind actions, up to the dense forest of the three groups' differentiated actions.』 Within this, there are roots, etc., at definite and indefinite times, sequential roots, etc., similar faith, etc., as the scripture says, 『dense forest of roots' actions, dense forest of faith's actions, dense forest of natures' actions, dense forest of profound mind's actions, dense forest of latent tendencies' actions, dense forest of births' actions, dense forest of habitual tendencies' actions, and truly knows the dense forest of the three groups' differentiated actions.』 『Dense forest』 means numerous and difficult to know. 『Action』 means incorrect belief. What then are the differentiations of the dense forest of mind actions?
The scripture says: 『This Bodhisattva truly knows the various aspects of sentient beings' minds, the mixed aspects of mind, the aspects of mind's light movement, arising and non-arising, the aspects of mind's formlessness, the numerous aspects of mind's boundlessness and all places, the aspects of mind's purity, the aspects of mind's defilement and non-defilement, the aspects of mind's bondage and liberation, the aspects of mind's illusory arising, the aspects of mind's arising in accordance with the path, up to the immeasurable hundreds of thousands of various differentiated aspects of mind, all of which are truly known.』
The treatise says: Here, the differentiations of the dense forest of mind actions are because the mind has various different differentiations, as the scripture says, 『This』
菩薩如實知眾生心種種相」故。彼心種種相，有八種：一、差別相，心意識六種差別故，如經「心雜相」故。二、行相，住異生滅行故，如經「心輕轉生不生相」故。三、第一義相，觀彼心離心，心身不可得故，如經「心無形相」故。四、自相順行無量境界取故，如經「心無邊一切處眾多相」故。五、自性不染相，如經「心清凈相」故。六、同煩惱不同煩惱相，如經「心染不染相」故。七、同使不同使相，如經「心縛解相」故。八、因相，諸菩薩以願力生，餘眾生自業力生故，如經「心幻起相故、心隨道生相故，乃至無量百千種種心差別相皆如實知」故，以自性清凈心故。第六第七心染不染故、心縛解故，此二句煩惱染示現。第八句心隨道故，生染示現。云何煩惱行稠林差別？
經曰：是菩薩如實知諸煩惱深入相、行無邊相、共生不離相、煩惱使一義相、心相應不相應相、隨道生處得報相、三界中差別相、愛無明見箭大過相、三種業因不斷相，略說乃至如實知八萬四千煩惱行差別相。
論曰：煩惱行稠林差別者，三種事示現：一、遠入，乃至有頂故，如經「是菩薩如實知煩惱深入相」故。二、難知，無量善根等修集行故，如經「行無邊相」故。三、染業，煩惱生染故。是中隨所縛、以何縛及所縛事，此事
【現代漢語翻譯】 現代漢語譯本 菩薩如實地了知眾生心的種種狀態』。這些心的種種狀態，有八種：第一，差別相，因為心、意識有六種差別，如經文所說『心的雜亂狀態』。第二，行相，心有住、異、生、滅的執行變化，如經文所說『心輕快流轉，有生有不生的狀態』。第三，第一義相，觀察那個心是離心的，心和身都不可得，如經文所說『心沒有形狀』。第四，自相順行，無量境界的攝取，如經文所說『心無邊際，在一切處有眾多狀態』。第五，自性不染相，如經文所說『心清凈的狀態』。第六，同煩惱不同煩惱相，如經文所說『心染污與不染污的狀態』。第七，同煩惱使不同煩惱使相，如經文所說『心被束縛與解脫的狀態』。第八，因相，諸菩薩以願力而生，其餘眾生以自身業力而生，如經文所說『心如幻象般生起的狀態，心隨順道而生的狀態，乃至無量百千種種心的差別狀態都如實了知』，因為自性清凈心的緣故。第六和第七句，心染污與不染污，心束縛與解脫，這兩句是煩惱染污的示現。第八句，心隨順道，是生起染污的示現。什麼是煩惱執行的稠密森林的差別呢？ 經文說：『這位菩薩如實地了知諸煩惱的深入狀態、執行無邊狀態、共同生起不分離狀態、煩惱使為同一意義狀態、心相應與不相應狀態、隨順道而生之處獲得果報狀態、在三界中的差別狀態、愛、無明、見如箭般帶來巨大過患狀態、三種業因不斷狀態，簡略地說，乃至如實地了知八萬四千種煩惱執行的差別狀態。』 論中說：煩惱執行的稠密森林的差別，由三種事來示現：第一，深遠進入，乃至到達有頂天，如經文所說『這位菩薩如實地了知煩惱深入的狀態』。第二，難以了知，因為無量善根等修集執行的緣故，如經文所說『執行無邊的狀態』。第三，染污的業，因為煩惱產生染污的緣故。這裡面，隨著被什麼所束縛、用什麼來束縛以及被束縛的事，這件事。
【English Translation】 English version 『Bodhisattvas truly know the various states of sentient beings' minds.』 These various states of mind are of eight kinds: First, the aspect of difference, because there are six kinds of differences in mind and consciousness, as the sutra says, 『the confused state of mind.』 Second, the aspect of activity, the mind has the operation of abiding, changing, arising, and ceasing, as the sutra says, 『the mind is light and flowing, with states of arising and non-arising.』 Third, the aspect of the first meaning, observing that the mind is separate from the mind, and the mind and body are unattainable, as the sutra says, 『the mind has no form.』 Fourth, the aspect of self-nature conforming to practice, the grasping of limitless realms, as the sutra says, 『the mind is boundless, with numerous states in all places.』 Fifth, the aspect of self-nature being unpolluted, as the sutra says, 『the state of the pure mind.』 Sixth, the aspect of being the same as or different from afflictions, as the sutra says, 『the state of the mind being defiled and undefiled.』 Seventh, the aspect of being the same as or different from the tendencies of afflictions, as the sutra says, 『the state of the mind being bound and liberated.』 Eighth, the aspect of cause, the Bodhisattvas are born by the power of vows, and other sentient beings are born by the power of their own karma, as the sutra says, 『the state of the mind arising like an illusion, the state of the mind arising in accordance with the path, and even the limitless hundreds of thousands of various states of mind are all truly known,』 because of the self-nature pure mind. In the sixth and seventh sentences, the mind being defiled and undefiled, the mind being bound and liberated, these two sentences are manifestations of the defilement of afflictions. The eighth sentence, the mind following the path, is a manifestation of the arising of defilement. What are the differences in the dense forest of the operations of afflictions? The sutra says: 『This Bodhisattva truly knows the deep states of all afflictions, the boundless states of operation, the states of arising together and not separating, the states of the tendencies of afflictions being of the same meaning, the states of the mind being corresponding and non-corresponding, the states of obtaining retribution in the place where one arises in accordance with the path, the states of difference in the three realms, the states of love, ignorance, and views bringing great harm like arrows, the states of the three causes of karma being continuous, briefly speaking, even truly knowing the differences in the eighty-four thousand kinds of operations of afflictions.』 The treatise says: The differences in the dense forest of the operations of afflictions are shown by three things: First, deep entry, even reaching the peak of existence (Bhavagra), as the sutra says, 『This Bodhisattva truly knows the deep states of afflictions.』 Second, difficult to know, because of the practice of accumulating limitless good roots, as the sutra says, 『the boundless states of operation.』 Third, defiled karma, because afflictions produce defilement. Here, depending on what is bound, by what it is bound, and the thing that is bound, this thing.
說煩惱染染事示現，如經「共生不離相故、煩惱使一義相故、心相應不相應相」故。是中隨所縛者，迭共同事、迭共相依，共生不離故。以何縛者，謂使以有使故不得解脫，煩惱使一義故。所縛事者，謂心心相應、不相應故。不相應者，示可得解脫故。身事生道界因故，生煩惱染示現。如經「隨道生處得報相故、三界中差別相故、於三分中業因障解脫故、隨順世間身口意業故、不斷起因」故。業煩惱妄想染示現，如經「愛無明見箭大過相故、三種業根本不斷相故、乃至如實知八萬四千煩惱行差別相」故。三分者，一、愛行欲眾生；二、無戒眾生；三、外道眾生。云何業行稠林差別？
經曰：是菩薩如實知諸業善不善無記相、有作未作相、心共生不離相、因自性盡集果不失次第相、有報無報相、黑業白業黑白業不黑不白業正受業差別相、業因無量相、聖世間差別相、現報生報后報相、乘非乘定不定相，乃至如實知八萬四千諸業差別相。
論曰：業行稠林差別者，道因差別示現，如經「是菩薩如實知諸業善不善無記相」故。自性差別，如經「有作未作相」故。方便差別，如經「心共生不離相」故。盡集果差別，如經「因自性盡集果不失次第相」故。已受果未受果差別，如經「有報無報相」故。對差別，如經「
【現代漢語翻譯】 現代漢語譯本：關於煩惱染污所染的事物的示現，如經文所說：『共同生起不互相分離的緣故，煩惱和隨眠（使）在意義上是一致的緣故，心相應和不相應的緣故。』 在這些被束縛的事物中，它們互相共同作用，互相依賴，因為它們共同生起且不分離。用什麼來束縛呢？ 說是用隨眠（使），因為有隨眠（使）的緣故而無法解脫，煩惱和隨眠（使）在意義上是一致的緣故。被束縛的事物是什麼呢？ 說是心和心相應法，以及不相應法。不相應法，顯示了可以獲得解脫的緣故。身體的事物是生起道和界的原因，因此生起煩惱染污的示現。如經文所說：『隨著道生起的地方獲得果報的緣故，在三界中存在差別的緣故，在三分之中，業是障礙解脫的原因的緣故，順應世間的身口意業的緣故，不斷生起的原因』的緣故。業、煩惱、妄想染污的示現，如經文所說：『愛、無明、見的毒箭有巨大過患的緣故，三種業的根本不斷絕的緣故，乃至如實地了知八萬四千種煩惱行為的差別』的緣故。三分指的是：一、貪愛行為的欲界眾生；二、沒有戒律的眾生；三、外道眾生。什麼是業行稠林的差別呢？ 經文說：『這位菩薩如實地了知諸業的善、不善、無記的體性，有造作、未造作的體性，心共同生起不分離的體性，因、自性、滅盡、集起、果報不失去次第的體性，有果報、無果報的體性，黑業、白業、黑白業、非黑非白業、正受業的差別，業因的無量體性，聖和世間的差別，現報、生報、后報的體性，乘和非乘、決定和不決定的體性，乃至如實地了知八萬四千種諸業的差別。』 論中說：業行稠林的差別，是道因的差別示現，如經文所說：『這位菩薩如實地了知諸業的善、不善、無記的體性』的緣故。自性的差別，如經文所說：『有造作、未造作的體性』的緣故。方便的差別，如經文所說：『心共同生起不分離的體性』的緣故。滅盡、集起、果報的差別，如經文所說：『因、自性、滅盡、集起、果報不失去次第的體性』的緣故。已受果報和未受果報的差別，如經文所說：『有果報、無果報的體性』的緣故。對治的差別，如經文所說：
【English Translation】 English version: The manifestation of things stained by afflictions (煩惱, kleshas) is shown, as the sutra says, 'Because of co-arising and non-separation, because afflictions and latent tendencies (使, anusaya) have the same meaning, because of mind-association and non-association.' Among these bound things, they mutually co-operate and depend on each other because they co-arise and are inseparable. What is used to bind? It is said to be latent tendencies (使, anusaya), because one cannot be liberated due to the presence of latent tendencies (使, anusaya), and afflictions and latent tendencies (使, anusaya) have the same meaning. What are the bound things? It is said to be the mind and its associated mental factors, as well as non-associated factors. Non-associated factors show that liberation can be attained. The things of the body are the cause of the arising of the path and realms, hence the manifestation of affliction-staining arises. As the sutra says, 'Because one obtains retribution according to where the path arises, because there are differences in the three realms, because in the three divisions, karma is the cause of obstructing liberation, because it accords with the bodily, verbal, and mental actions of the world, because the cause of continuous arising' is the reason. The manifestation of karma, afflictions, and delusion-staining, as the sutra says, 'Because the arrows of attachment (愛, trsna), ignorance (無明, avidya), and views (見, drsti) have great faults, because the roots of the three types of karma are not severed, even to the point of truly knowing the differences in the eighty-four thousand affliction-behaviors.' The three divisions refer to: first, sentient beings in the desire realm (欲界, kama-dhatu) who engage in attachment; second, sentient beings without precepts; third, non-Buddhist (外道, tirthika) sentient beings. What are the differences in the dense forest of karmic actions? The sutra says: 'This Bodhisattva truly knows the nature of all karmas as good, unwholesome, and neutral; the nature of having been done and not yet done; the nature of mind co-arising and not separating; the nature of cause, self-nature, cessation, accumulation, and the order of consequences not being lost; the nature of having retribution and not having retribution; the differences between black karma, white karma, black-and-white karma, neither-black-nor-white karma, and karma of proper reception; the immeasurable nature of karmic causes; the difference between the noble and the mundane; the nature of immediate retribution, retribution in the next life, and retribution in a later life; the nature of vehicle and non-vehicle, definite and indefinite, even to the point of truly knowing the differences in the eighty-four thousand types of karmas.' The treatise says: The differences in the dense forest of karmic actions are the manifestation of the differences in the causes of the path, as the sutra says, 'This Bodhisattva truly knows the nature of all karmas as good, unwholesome, and neutral.' The difference in self-nature, as the sutra says, 'The nature of having been done and not yet done.' The difference in means, as the sutra says, 'The nature of mind co-arising and not separating.' The difference in cessation, accumulation, and consequences, as the sutra says, 'The nature of cause, self-nature, cessation, accumulation, and the order of consequences not being lost.' The difference between having received retribution and not having received retribution, as the sutra says, 'The nature of having retribution and not having retribution.' The difference in antidotes, as the sutra says:
黑業白業黑白業不黑不白業正受業差別相」故。因緣差別，如經「業因無量相」故。未集已集差別，如經「聖世間差別相」故。定不定報差別，如經「現報生報后報相故、乘非乘定不定相故，乃至如實知八萬四千諸業差別相」故。是中自性差別有二種業：一、籌量時；二、作業時。方便差別者，心共生熏心，不別生果故。盡集果差別者，無始時業自然唸唸滅壞，集不失故，有為作業因盡集故。已受果未受果差別者，生報后報受不受應知。對差別者，黑業對白業、白業對黑業、不黑不白業對二業、二業對不黑不白業，業整合就差別應知。定不定差別者，三種時定不定故、三種乘定不定故。非乘者，世間定不定應知。云何根行稠林差別？
經曰：是菩薩如實知諸根濡中上差別相，先際后際別異不別異相、上中下相，煩惱共生不離相，乘非乘定不定相、淳熟定相，隨根網輕轉壞取相相、根增上不壞相、轉不轉根差別相，深入共生種種差別相，略說乃至如實知八萬四千諸根差別相。是菩薩如實知眾生信濡中利相，略說乃至如實知八萬四千信差別相。是菩薩如實知諸性濡中上相，略說乃至如實知八萬四千諸性差別相。是菩薩如實知心濡中上相，略說乃至如實知八萬四千心差別相。
論曰：根行稠林差別有九種：一、
【現代漢語翻譯】 現代漢語譯本 『黑業、白業、黑白業、非黑非白業，以及正感受業的差別相』，就是因為這個緣故。因緣的差別，正如經文所說『業因有無量相』的緣故。未聚集和已聚集的差別，正如經文所說『聖和世間的差別相』的緣故。決定報應和不決定報應的差別，正如經文所說『現世報應、來世報應、以及更後世報應的差別相，以及乘與非乘的決定與不決定的差別相，乃至如實地知曉八萬四千種業的差別相』的緣故。這裡面，自性的差別有兩種業：一是籌量（考慮）的時候；二是作業的時候。方便的差別在於，心共同產生薰染心，不會單獨產生結果的緣故。窮盡聚集果的差別在於，無始以來的業自然唸唸生滅壞滅，聚集不會消失的緣故，有為的作業因窮盡聚集的緣故。已經接受果報和未接受果報的差別在於，來世報應和更後世報應的接受與不接受應當知曉。對治的差別在於，黑業對治白業、白業對治黑業、非黑非白業對治黑業和白業、黑業和白業對治非黑非白業，業的聚整合就的差別應當知曉。決定和不決定的差別在於，三種時間的決定和不決定，三種乘的決定和不決定。非乘，世間的決定和不決定應當知曉。什麼是根行稠林的差別呢？ 經文說：『這位菩薩如實地知曉諸根的柔軟、中等、上等的差別相，先際和后際的別異與不別異相，上等、中等、下等的差別相，煩惱共同產生與不分離相，乘與非乘的決定與不決定相，純熟的決定相，隨著根的網輕微轉變壞滅的取相，根的增上而不壞滅相，轉變與不轉變根的差別相，深入共同產生的種種差別相，簡略地說乃至如實地知曉八萬四千種諸根的差別相。』這位菩薩如實地知曉眾生的信的柔軟、中等、銳利的差別相，簡略地說乃至如實地知曉八萬四千種信的差別相。這位菩薩如實地知曉諸性的柔軟、中等、上等的差別相，簡略地說乃至如實地知曉八萬四千種諸性的差別相。這位菩薩如實地知曉心的柔軟、中等、上等的差別相，簡略地說乃至如實地知曉八萬四千種心的差別相。 論中說：根行稠林的差別有九種：一、
【English Translation】 English version 『The differences between black karma, white karma, black and white karma, non-black and non-white karma, and the karma of experiencing the result』—it is because of this reason. The difference in conditions is as the sutra says, 『The causes of karma have immeasurable aspects.』 The difference between unaccumulated and accumulated is as the sutra says, 『The difference between the holy and the worldly.』 The difference between definite and indefinite retribution is as the sutra says, 『The difference between present retribution, future retribution, and subsequent retribution, and the difference between definite and indefinite vehicles and non-vehicles, and even truly knowing the differences between eighty-four thousand karmas.』 Among these, the difference in nature involves two types of karma: one, when contemplating; two, when acting. The difference in means lies in the fact that the mind co-arises and taints the mind, not producing results separately. The difference in the exhaustion and accumulation of results lies in the fact that karma from beginningless time naturally arises, ceases, and decays moment by moment, and the accumulation is not lost, because the causes of conditioned actions are exhausted and accumulated. The difference between results already received and results not yet received should be understood in terms of future retribution and subsequent retribution being received or not received. The difference in opposition lies in the fact that black karma opposes white karma, white karma opposes black karma, non-black and non-white karma opposes black and white karma, and black and white karma opposes non-black and non-white karma; the difference in the accumulation and accomplishment of karma should be understood. The difference between definite and indefinite lies in the fact that the three times are definite and indefinite, and the three vehicles are definite and indefinite. As for non-vehicles, the worldly definite and indefinite should be understood. What are the differences in the dense forest of roots and practices? The sutra says: 『This Bodhisattva truly knows the differences between the softness, middling, and superior qualities of the roots, the differences between the prior and subsequent limits, whether they are different or not, the differences between superior, middling, and inferior qualities, the co-arising and non-separation of afflictions, the definite and indefinite nature of vehicles and non-vehicles, the definite nature of maturity, the characteristics of lightly transforming and decaying according to the network of roots, the characteristics of the roots increasing without decaying, the differences between transforming and non-transforming roots, the various differences of deeply co-arising, and, in brief, even truly knowing the differences between eighty-four thousand roots.』 This Bodhisattva truly knows the differences between the softness, middling, and sharpness of beings' faith, and, in brief, even truly knowing the differences between eighty-four thousand faiths. This Bodhisattva truly knows the differences between the softness, middling, and superior qualities of natures, and, in brief, even truly knowing the differences between eighty-four thousand natures. This Bodhisattva truly knows the differences between the softness, middling, and superior qualities of the mind, and, in brief, even truly knowing the differences between eighty-four thousand minds. The treatise says: There are nine types of differences in the dense forest of roots and practices: 1.
說器差別，如經「是菩薩如實知諸根濡中上差別相」故。二、根轉差別，如經「先際后際別異不別異相」故。三、性差別，如經「上中下相」故。四、煩惱染差別，如經「煩惱共生不離相」故。五、定不定差別，如經「乘非乘定不定相」故、「淳熟定相」故。六、順行差別，如經「隨根網輕轉壞取相相」故。七、聲聞凈差別，如經「根增上不壞相」故。八、菩薩凈差別，如經「轉不轉根差別相」故。九、示一切根攝差別，如經「深入共生種種差別相」故，「略說乃至如實知八萬四千諸根差別相」故。是中根轉差別者，前後根前根下增平故。性差別者，於三乘中性差別故。煩惱染差別者，喜樂等諸根隨煩惱習使染故。定不定差別者，於三乘中於世間中定不定、熟不熟故。是中小乘不定根眾生，菩薩令轉向大乘故；定根者菩薩令度，二乘中解脫報定者舍。順行差別者，有三種順行：一、身依順行，迭共相縛六入展轉故。二、生滅順行，輕壞故。三、觀行取相故。聲聞凈差別者，行增上障滅，能成義故。菩薩凈差別者，轉不轉地差別故。一切根攝差別者，始行方便報熟根差別故。信性心濡中上等無量差別相皆如實知，如經「是菩薩如實知眾生信濡中上相，乃至如實知八萬四千心差別相」故。如是性入應知。云何使行稠林差別
【現代漢語翻譯】 現代漢語譯本 關於根器的差別，例如經文所說：『菩薩如實地了知眾生諸根的柔、中、上等差別相。』 二、根器轉變的差別，例如經文所說：『先際、后際的別異與不別異之相。』 三、根性的差別，例如經文所說：『上、中、下之相。』 四、煩惱染污的差別，例如經文所說：『煩惱共同生起，不相離之相。』 五、決定與不決定的差別，例如經文所說：『乘坐與不乘坐，決定與不決定之相』，以及『純熟決定的相。』 六、順行（順應習性）的差別，例如經文所說：『隨順根的羅網，輕微地轉變、破壞、取著于相。』 七、聲聞清凈的差別，例如經文所說：『根增上而不壞之相。』 八、菩薩清凈的差別，例如經文所說：『轉變與不轉變根的差別相。』 九、顯示一切根所包含的差別，例如經文所說：『深入共同生起的種種差別相』，以及『簡略地說，乃至如實地了知八萬四千種諸根的差別相。』 其中，根器轉變的差別是指，前後根，前根的下劣增進到平等。 根性的差別是指，在聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）這三乘中的根性差別。 煩惱染污的差別是指，喜樂等諸根隨順煩惱習氣而染污。 決定與不決定的差別是指，在三乘中，在世間中，根器是決定還是不決定，成熟還是不成熟。 這裡，對於小乘（Hīnayāna）根器不決定的眾生，菩薩令其轉向大乘（Mahāyāna）；對於根器決定的，菩薩令其得度，二乘中解脫果報已決定的則捨棄。 順行差別是指，有三種順行：一、身依順行，六根（Indriya）互相依賴束縛，展轉相續。二、生滅順行，輕微而容易壞滅。三、觀行取著于相。 聲聞清凈的差別是指，修行增上，障礙滅除，能夠成就意義。 菩薩清凈的差別是指，轉變與不轉變地的差別。 一切根所包含的差別是指，開始修行時的方便，以及果報成熟的根的差別。 信等諸根的柔、中、上等無量差別相，都如實了知，如經文所說：『菩薩如實地了知眾生信根的柔、中、上之相，乃至如實地了知八萬四千種心的差別相。』 這些根性、入處應當知曉。 什麼是煩惱習氣稠林（使行稠林）的差別？
【English Translation】 English version Differences in faculties, as stated in the sutra: 'The Bodhisattva truly knows the differences in the mild, moderate, and superior qualities of the faculties of beings.' Two, differences in the transformation of faculties, as stated in the sutra: 'The differences and non-differences between the prior and subsequent states.' Three, differences in nature, as stated in the sutra: 'The characteristics of superior, moderate, and inferior.' Four, differences in the defilement of afflictions, as stated in the sutra: 'The characteristics of afflictions arising together and not being separate.' Five, differences in certainty and uncertainty, as stated in the sutra: 'The characteristics of riding and not riding, certainty and uncertainty,' and 'the characteristic of complete maturity.' Six, differences in conforming conduct, as stated in the sutra: 'Following the net of faculties, lightly transforming, destroying, and grasping at characteristics.' Seven, differences in the purity of Śrāvakas (hearers), as stated in the sutra: 'The characteristic of the faculties being superior and not deteriorating.' Eight, differences in the purity of Bodhisattvas, as stated in the sutra: 'The differences in the faculties that transform and do not transform.' Nine, showing the differences encompassed by all faculties, as stated in the sutra: 'Deeply entering into the various differences arising together,' and 'Briefly speaking, even truly knowing the differences in the eighty-four thousand faculties.' Among these, the difference in the transformation of faculties refers to the progression from inferior to equal in the prior faculties of the past and future. The difference in nature refers to the differences in nature among the Three Vehicles: Śrāvakayāna (Hearer Vehicle), Pratyekabuddhayāna (Solitary Realizer Vehicle), and Bodhisattvayāna (Bodhisattva Vehicle). The difference in the defilement of afflictions refers to the defilement of faculties such as joy and pleasure following the habitual tendencies of afflictions. The difference in certainty and uncertainty refers to whether the faculties are certain or uncertain, mature or immature, within the Three Vehicles and within the world. Here, for beings with uncertain faculties in the Hīnayāna (Lesser Vehicle), the Bodhisattva causes them to turn towards the Mahāyāna (Greater Vehicle); for those with certain faculties, the Bodhisattva leads them to liberation, and those whose liberation and karmic retribution are determined in the Two Vehicles are abandoned. The difference in conforming conduct refers to three types of conforming conduct: One, conduct dependent on the body, where the six Indriyas (sense organs) mutually rely on and bind each other, continuing in succession. Two, conduct of arising and ceasing, being light and easily destroyed. Three, conduct of observing and grasping at characteristics. The difference in the purity of Śrāvakas refers to the increase in practice, the elimination of obstacles, and the ability to accomplish meaning. The difference in the purity of Bodhisattvas refers to the difference between the stages that transform and do not transform. The difference encompassed by all faculties refers to the expedient means at the beginning of practice and the difference in the faculties when the karmic retribution matures. All the immeasurable differences in the mild, moderate, and superior qualities of faculties such as faith are truly known, as stated in the sutra: 'The Bodhisattva truly knows the mild, moderate, and superior qualities of the faculty of faith in beings, even truly knowing the differences in the eighty-four thousand minds.' These natures and entrances should be known. What are the differences in the dense forest of habitual tendencies (使行稠林, Shǐ xíng chóulín)?
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經曰：是菩薩如實知諸使深共生心共生相、心相應不相應不離相、遠入相、無始來不恐怖相、一切禪定解脫三昧三摩跋提神通正修相違相、堅繫縛三界系相、無始來心相續集相、開諸入門集相、得對治實相、地入隨順不隨順相、不異聖道滅動相，略說乃至如實知八萬四千種種使差別相。
論曰：是中使者，隨逐縛義故。此使行稠林差別者，何處隨逐？以何隨逐？此事差別示現。何處隨逐者，報非報心，如經「是菩薩如實知使深共生心共生相」故，心不離現事故。欲色無色上中下差別，如經「心相應不相應不離相」故。隨順乃至有頂，如經「遠入相」故。無邊世界唯智，怖畏如怨賊，未曾有聞思修智，是故不滅，如經「無始來不恐怖相」故。世間禪定等不能滅心隨順行，如經「一切禪定解脫三昧三摩跋提神通正修相違相」故。以何隨逐者，有六種隨逐。六種隨逐者六句說：一者有不斷隨逐，以有不斷相似使作縛故，如經「堅繫縛三界系相」故。二、遠時隨逐故，如經「無始來心相續集相」故。三、一身生隨逐故，眼等諸入門六種生集識同生隨逐故，及阿黎耶熏故隨逐，如經「開諸入門集相」故。四、不實隨逐，對治實義故，如經「得對治實相」故。五、微細隨逐，於九地中六入處煩惱身隨逐故，如經「
【現代漢語翻譯】 現代漢語譯本 經文說：『這位菩薩如實地了知諸煩惱的深刻，包括共同生起的心和共同生起的相狀、心相應與不相應、不離相、深遠進入的相狀、無始以來不恐怖的相狀、一切禪定解脫三昧三摩跋提神通正修的相違相狀、堅固繫縛三界的繫縛相狀、無始以來心相續積集的相狀、開啟諸入門的積集相狀、獲得對治的實相、地入隨順與不隨順的相狀、不異於聖道滅動的相狀』，簡略地說，乃至如實地了知八萬四千種煩惱的差別相狀。
論中說：這裡所說的『使』，是隨逐繫縛的意思。這些煩惱像稠密的樹林一樣有差別，它們在何處隨逐？以什麼隨逐？這裡將對此事的差別進行闡釋。在何處隨逐呢？在有果報和無果報的心中隨逐，正如經文所說：『這位菩薩如實地了知煩惱深刻地共同生起的心和共同生起的相狀』，因為心不離於顯現的事物。在欲界、色界、無色界中，有上、中、下的差別，正如經文所說：『心相應與不相應、不離相』。隨順乃至有頂天，正如經文所說：『深遠進入的相狀』。對於無邊世界來說，只有智慧才能夠不怖畏，如同怨賊一般，因為沒有聽聞、思惟、修習的智慧，所以不能滅除，正如經文所說：『無始以來不恐怖的相狀』。世間的禪定等等不能夠滅除隨順心而行的煩惱，正如經文所說：『一切禪定解脫三昧三摩跋提神通正修的相違相狀』。以什麼隨逐呢？有六種隨逐。這六種隨逐用六句話來說明：第一，有不斷隨逐，因為有不斷相似的煩惱作為繫縛，正如經文所說：『堅固繫縛三界的繫縛相狀』。第二，長遠時間的隨逐，正如經文所說：『無始以來心相續積集的相狀』。第三，一身生起的隨逐，因為眼等諸入門六種生集識共同生起隨逐，以及阿賴耶識熏習的隨逐，正如經文所說：『開啟諸入門的積集相狀』。第四，不真實的隨逐，因為是對治真實的意義，正如經文所說：『獲得對治的實相』。第五，微細的隨逐，在九地中六入處煩惱身隨逐，正如經文所說：
【English Translation】 English version The sutra says: 'This Bodhisattva truly knows the depth of all afflictions (kleshas), including the mind arising together and the characteristics of arising together, the mind corresponding and not corresponding, the characteristics of not separating, the characteristics of entering deeply, the characteristics of not being terrified since beginningless time, the contradictory characteristics of all dhyanas (meditations), vimokshas (liberations), samadhis (concentration), samapattis (attainments), supernormal powers (abhijna), and correct practices, the characteristics of firmly binding the bonds of the three realms, the characteristics of the continuous accumulation of mind since beginningless time, the characteristics of accumulating by opening all entrances, the true characteristics of obtaining the antidote, the characteristics of conforming and not conforming to the earth element, the characteristics of not differing from the cessation of movement of the noble path,' briefly speaking, even truly knowing the different characteristics of eighty-four thousand kinds of afflictions.
The treatise says: Here, 'anusaya' (latent tendencies, implied by '使') means following and binding. These afflictions are like a dense forest with differences. Where do they follow? With what do they follow? The differences of this matter will be shown. Where do they follow? They follow in minds with and without karmic results, as the sutra says: 'This Bodhisattva truly knows the mind arising together and the characteristics of arising together of the afflictions deeply,' because the mind does not separate from manifested things. In the desire realm (kamadhatu), form realm (rupadhatu), and formless realm (arupadhatu), there are upper, middle, and lower differences, as the sutra says: 'The mind corresponding and not corresponding, the characteristics of not separating.' Following even up to the peak of existence (abhavagra), as the sutra says: 'The characteristics of entering deeply.' For the boundless world, only wisdom can be without fear, like a vengeful thief, because there is no wisdom of hearing, thinking, and cultivating, so it cannot be extinguished, as the sutra says: 'The characteristics of not being terrified since beginningless time.' Worldly dhyanas etc. cannot extinguish the afflictions that follow the mind, as the sutra says: 'The contradictory characteristics of all dhyanas, vimokshas, samadhis, samapattis, supernormal powers, and correct practices.' With what do they follow? There are six kinds of following. These six kinds of following are explained in six sentences: First, there is continuous following, because there are continuously similar afflictions acting as bonds, as the sutra says: 'The characteristics of firmly binding the bonds of the three realms.' Second, following for a long time, as the sutra says: 'The characteristics of the continuous accumulation of mind since beginningless time.' Third, following arising in one body, because the six kinds of arising and accumulating consciousnesses of the entrances such as the eyes arise together and follow, and the alaya-consciousness (storehouse consciousness) also follows due to being perfumed, as the sutra says: 'The characteristics of accumulating by opening all entrances.' Fourth, unreal following, because it is the meaning of counteracting the real, as the sutra says: 'The true characteristics of obtaining the antidote.' Fifth, subtle following, in the nine grounds, the afflictions of the six sense bases follow the body, as the sutra says:
地入隨順不隨順相」故。六、離苦隨逐，出世間行余行不能離故，如經「不異聖道滅動相故，略說乃至如實知八萬四千種種使差別相」故。云何生行稠林差別？
經曰：是菩薩如實知諸生差別相、隨業生相、地獄畜生餓鬼阿修羅人天差別相、有色無色生差別相、有想無想生差別相。業是田、愛是水、無明是黑闇、識是種子，後身是生芽相、名色共生而不離相、有癡求愛相續相、欲受欲生樂眾生相續無際相、貪著三界相出相，皆如實知。
論曰：生行稠林差別有八種：一、身種種，如經「是菩薩如實知諸生差別相」故。二、業種種，如經「隨業生相」故。三、住處種種，如經「地獄畜生餓鬼阿修羅人天差別相」故。四、色相上下種種，如經「有色無色生差別相」故、「有想無想生差別相」故。五、同外色因種種，如經「業是田、愛是水、無明是黑闇、識是種子，後身是生芽相」故。六、自相種種，如經「名色共生而不離相」故。七、本順生因種種，如經「有癡求愛相續相」故。八、集苦諦種種差別示現，如經「欲受欲生樂眾生相續無際相」故、「貪著三界相出相皆如實知」故。是中欲愛者，樂貪共取，處處求故。欲生者，復有樂有眾生，愛自身、他身，心著相往來上地獄取著故。小大無量無想相，出有輪展
【現代漢語翻譯】 現代漢語譯本 『地入隨順不隨順相』的緣故。六、脫離痛苦是跟隨出世間修行的結果，其他修行方式不能脫離痛苦，如經文所說：『不異於聖道，滅除動相的緣故，簡略地說，乃至如實地知曉八萬四千種煩惱的差別相』的緣故。什麼是眾生行為的稠林差別呢？
經文說：這位菩薩如實地知曉各種眾生的差別相、隨業力而生的相狀、地獄、畜生、餓鬼、阿修羅、人、天等道的差別相、有色界和無色界的眾生差別相、有想和無想的眾生差別相。業是田地，愛是水，無明是黑暗，識是種子，後世的身體是生芽的相狀，名色共同產生而不分離的相狀，因為愚癡而求愛的相續相，想要領受、想要出生的喜歡快樂的眾生相續不斷沒有邊際的相狀，貪戀執著三界的相狀和出離的相狀，都如實地知曉。
論中說：眾生行為的稠林差別有八種：一、身體的種種差別，如經文所說：『這位菩薩如實地知曉各種眾生的差別相』的緣故。二、業力的種種差別，如經文所說：『隨業力而生的相狀』的緣故。三、居住場所的種種差別，如經文所說：『地獄、畜生、餓鬼、阿修羅、人、天等道的差別相』的緣故。四、色相上下等的種種差別，如經文所說：『有色界和無色界的眾生差別相』的緣故，『有想和無想的眾生差別相』的緣故。五、與外在色法相關的因的種種差別，如經文所說：『業是田地，愛是水，無明是黑暗，識是種子，後世的身體是生芽的相狀』的緣故。六、自身相狀的種種差別，如經文所說：『名色共同產生而不分離的相狀』的緣故。七、原本順應生起的因的種種差別，如經文所說：『因為愚癡而求愛的相續相』的緣故。八、聚集苦諦的種種差別示現，如經文所說：『想要領受、想要出生的喜歡快樂的眾生相續不斷沒有邊際的相狀』的緣故，『貪戀執著三界的相狀和出離的相狀都如實地知曉』的緣故。這裡所說的欲愛，是快樂和貪婪共同作用，處處尋求的緣故。想要出生的，還有喜歡存在的眾生，愛自身、愛他身，心執著于在上地獄往來取著的緣故。微小、巨大、無量、無想的相狀，顯現出有的輪轉。
【English Translation】 English version Because of 『the aspect of the earth element being in accordance with or not in accordance with』. Six, liberation from suffering follows the path of transcendence, while other practices cannot lead to liberation, as the sutra says, 『Not different from the noble path, because of extinguishing the aspect of movement; briefly speaking, even to truly knowing the differentiated aspects of eighty-four thousand kinds of afflictions』. What are the differentiations of the thicket of the actions of beings?
The sutra says: This Bodhisattva truly knows the differentiated aspects of all beings, the aspects of being born according to karma, the differentiated aspects of hells, animals, hungry ghosts, asuras, humans, and gods, the differentiated aspects of beings in the realms of form and formlessness, and the differentiated aspects of beings with and without perception. Karma is the field, craving is the water, ignorance is the darkness, consciousness is the seed, the subsequent body is the aspect of a sprouting seed, name and form arise together and are inseparable, the continuous aspect of seeking love due to delusion, the continuous and boundless aspect of beings who desire to receive and desire to be born and delight in pleasure, and truly knows the aspects of attachment to the three realms and the aspects of liberation.
The treatise says: There are eight kinds of differentiations in the thicket of the actions of beings: One, the various kinds of bodies, as the sutra says, 『This Bodhisattva truly knows the differentiated aspects of all beings』. Two, the various kinds of karma, as the sutra says, 『The aspects of being born according to karma』. Three, the various kinds of dwelling places, as the sutra says, 『The differentiated aspects of hells, animals, hungry ghosts, asuras, humans, and gods』. Four, the various kinds of superior and inferior aspects of form, as the sutra says, 『The differentiated aspects of beings in the realms of form and formlessness』, and 『The differentiated aspects of beings with and without perception』. Five, the various kinds of causes related to external form, as the sutra says, 『Karma is the field, craving is the water, ignorance is the darkness, consciousness is the seed, the subsequent body is the aspect of a sprouting seed』. Six, the various kinds of self-aspects, as the sutra says, 『Name and form arise together and are inseparable』. Seven, the various kinds of causes that originally accord with arising, as the sutra says, 『The continuous aspect of seeking love due to delusion』. Eight, the various kinds of manifestations of the aggregation of suffering, as the sutra says, 『The continuous and boundless aspect of beings who desire to receive and desire to be born and delight in pleasure』, and 『Truly knows the aspects of attachment to the three realms and the aspects of liberation』. Here, 『desire-love』 is the combined action of pleasure and greed, seeking everywhere. Those who 『desire to be born』 are beings who delight in existence, loving themselves and others, with their minds attached to coming and going and grasping in the upper and lower realms. The aspects of smallness, greatness, boundlessness, and non-perception manifest the revolving of existence.
轉苦諦差別示現。云何習氣行稠林差別？
經曰：是菩薩如實知習氣行不行差別相，隨道生處熏有習氣、隨共眾生行有習氣、隨業煩惱有習氣、隨善不善無記法有習氣、後有有習氣、次第隨逐有習氣、深入不斷煩惱牽有習氣、有實不實有習氣、聲聞辟支佛菩薩如來見聞親近熏有習氣，皆如實知。
論曰：習氣行稠林差別有十種：一、與果現在非現在差別，如經「是菩薩如實知習氣行不行相」故。二、道熏差別，如經「隨道生處熏有習氣」故。三親近眾生熏差別，如經「隨共眾生行行有習氣」故。四、功業煩惱熏差別，如經「隨業煩惱有習氣」故。五、善業等熏差別，如經「隨善不善無記法有習氣」故。六、中陰熏差別，如經「後有有習氣」故。七、與果次第熏差別，如經「次第隨逐有習氣」故。八、離世間禪因熏差別，遠入熏不斷煩惱煩惱牽故，如經「深入不斷煩惱牽有習氣」故。九、同法異外道行解脫熏差別，如經「有實不實有習氣」故。十、乘熏差別示現，如經「聲聞辟支佛菩薩如來見聞親近熏有習氣皆如實知」故。云何三聚行稠林差別？
經曰：是菩薩如實知眾生三聚正定相、邪定相、離此二不定相，正見正定相、邪見邪定相、離此二不定相，五逆邪定相、五根正定相、離此二不定相，八邪
【現代漢語翻譯】 現代漢語譯本： 接著展示苦諦的差別。什麼是習氣行稠林的差別呢？
經文說：『菩薩如實地了知習氣行與不行之間的差別相狀，隨順於道所生之處而薰染的習氣，隨順於共同生活的眾生行為而薰染的習氣，隨順於業和煩惱而薰染的習氣，隨順於善、不善、無記法而薰染的習氣，後有（bhava，存在）的習氣，次第相隨的習氣，深入不斷的煩惱牽引的習氣，有真實和不真實的習氣，聲聞（Śrāvaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺）、菩薩（Bodhisattva，追求覺悟的修行者）、如來（Tathāgata，佛）見聞親近所薰染的習氣，這些菩薩都能如實地了知。』
論中說：習氣行稠林的差別有十種：一、與果（phala，結果）現在和非現在的差別，如經文所說『菩薩如實地了知習氣行與不行的相狀』。二、道熏的差別，如經文所說『隨順於道所生之處而薰染的習氣』。三、親近眾生熏的差別，如經文所說『隨順於共同生活的眾生行為而薰染的習氣』。四、功業煩惱熏的差別，如經文所說『隨順於業和煩惱而薰染的習氣』。五、善業等熏的差別，如經文所說『隨順於善、不善、無記法而薰染的習氣』。六、中陰（Antarābhava，死亡到投胎之間的狀態）熏的差別，如經文所說『後有有習氣』。七、與果次第熏的差別，如經文所說『次第相隨有習氣』。八、離世間禪因熏的差別，深入薰染不斷煩惱的牽引，如經文所說『深入不斷煩惱牽有習氣』。九、同法異外道行解脫熏的差別，如經文所說『有實不實有習氣』。十、乘（yāna，交通工具，此處指佛法修行的不同階段）熏的差別示現，如經文所說『聲聞、辟支佛、菩薩、如來見聞親近熏有習氣皆如實知』。 什麼是三聚行稠林的差別呢？
經文說：『菩薩如實地了知眾生的三種類別：正定（samyaktva-niyata，決定正確的）、邪定（mithyātva-niyata，決定錯誤的）、以及離開這二者的不定（aniyata，不確定）狀態；正見（samyag-dṛṣṭi，正確的見解）的正定狀態、邪見的邪定狀態、以及離開這二者的不定狀態；五逆（pañcānantarya，五種極惡的行為）的邪定狀態、五根（pañcendriya，五種感官能力）的正定狀態、以及離開這二者的不定狀態；八邪（aṣṭāṅga-mithyā-mārga，八種錯誤的修行方法）』
【English Translation】 English version: Next, the differences of the Truth of Suffering are shown. What are the differences in the dense forest of habitual tendencies?
The Sutra says: 'The Bodhisattva truly knows the differences between habitual tendencies that act and do not act, the habitual tendencies that are熏(xūn, influenced) where the path arises, the habitual tendencies that are熏(xūn, influenced) by the actions of beings together, the habitual tendencies that are熏(xūn, influenced) by karma and afflictions, the habitual tendencies that are熏(xūn, influenced) by good, non-good, and neutral dharmas, the habitual tendencies of future existence (bhava), the habitual tendencies that follow in sequence, the habitual tendencies that are deeply rooted and constantly pulled by afflictions, the habitual tendencies that are real and unreal, the habitual tendencies that Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), Bodhisattvas (enlightenment-seekers), and Tathāgatas (Buddhas) are熏(xūn, influenced) by through seeing, hearing, and close association; all these the Bodhisattva truly knows.'
The Treatise says: There are ten kinds of differences in the dense forest of habitual tendencies: First, the difference between giving results in the present and not in the present, as the Sutra says, 'The Bodhisattva truly knows the differences between habitual tendencies that act and do not act.' Second, the difference in熏(xūn, influenced) by the path, as the Sutra says, 'The habitual tendencies that are熏(xūn, influenced) where the path arises.' Third, the difference in熏(xūn, influenced) by close association with beings, as the Sutra says, 'The habitual tendencies that are熏(xūn, influenced) by the actions of beings together.' Fourth, the difference in熏(xūn, influenced) by meritorious deeds and afflictions, as the Sutra says, 'The habitual tendencies that are熏(xūn, influenced) by karma and afflictions.' Fifth, the difference in熏(xūn, influenced) by good karma and so on, as the Sutra says, 'The habitual tendencies that are熏(xūn, influenced) by good, non-good, and neutral dharmas.' Sixth, the difference in熏(xūn, influenced) by the intermediate state (Antarābhava), as the Sutra says, 'The habitual tendencies of future existence.' Seventh, the difference in熏(xūn, influenced) by the sequential giving of results, as the Sutra says, 'The habitual tendencies that follow in sequence.' Eighth, the difference in熏(xūn, influenced) by the causes of transcendent meditation, deeply entering and熏(xūn, influenced) by the constant pulling of afflictions, as the Sutra says, 'The habitual tendencies that are deeply rooted and constantly pulled by afflictions.' Ninth, the difference in熏(xūn, influenced) by the liberation of those who practice the same Dharma but are different external paths, as the Sutra says, 'The habitual tendencies that are real and unreal.' Tenth, the manifestation of the difference in熏(xūn, influenced) by the yāna (vehicle), as the Sutra says, 'Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas are熏(xūn, influenced) by through seeing, hearing, and close association; all these the Bodhisattva truly knows.' What are the differences in the dense forest of the three groups of beings?
The Sutra says: 'The Bodhisattva truly knows the three groups of beings: those who are rightly determined (samyaktva-niyata), those who are wrongly determined (mithyātva-niyata), and those who are undetermined (aniyata) apart from these two; the rightly determined state of right view (samyag-dṛṣṭi), the wrongly determined state of wrong view, and the undetermined state apart from these two; the wrongly determined state of the five heinous crimes (pañcānantarya), the rightly determined state of the five roots (pañcendriya), and the undetermined state apart from these two; the eight wrong paths (aṣṭāṅga-mithyā-mārga)'
邪定相、正位正定相、更不作故離此二不定相，妒吝惡行不轉邪定相、修行無上聖道正定相、離此二不定相，皆如實知。佛子！菩薩隨順如是智，名為安住菩薩善慧地。
論曰：眾生三聚行稠林差別有五種：一、有涅槃法無涅槃法三乘中一向定差別，如經「是菩薩如實知眾生三聚正定相、邪定相、離此二不定相」故。二、善行惡行因差別，如經「正見正定相、邪見邪定相、離此二不定相」故。三、惡道善道因差別，如經「五逆邪定相、五根正定相、離此二不定相」故。四、外道聲聞因差別，如經「八邪邪定相、正位正定相、更不作故離此二不定相」故。五、菩薩差別示現，如經「妒吝惡行不轉邪定相、修行無上聖道正定相、離此二不定相皆如實知」故。舍可化眾生名妒，不喜施他財名吝過，能生他苦惡行不轉。菩薩波羅蜜相違邪定菩薩，是名法師方便成就、智成就、入行成就。三種事成就，此地中善住，如經「佛子！菩薩隨順如是智，名為安住菩薩善慧地」故。云何說成就？與眾生解脫方便故。
經曰：是菩薩住此菩薩善慧地已，如實知眾生如是諸行差別相，隨其解脫而與因緣。是菩薩如實知化眾生法，如實知度眾生法，說聲聞乘法、說辟支佛乘法、說菩薩乘法，如實知說如來地法。是菩薩如是知已，如
【現代漢語翻譯】 現代漢語譯本 邪定相（ निश्चित विपर्यास，註定錯誤的方面）、正位正定相（सम्यक् स्थिति निश्चित सम्यक्त्व，正確位置的正確確定方面）、更不作故離此二不定相（अनिश्चित लक्षण，不確定方面），如實了知。心懷嫉妒、慳吝以及造作惡行的眾生無法轉變為邪定相，修行無上聖道的眾生處於正定相，如實了知遠離這二者的不定相。佛子！菩薩隨順這樣的智慧，就叫做安住菩薩善慧地。
論曰：眾生因其三聚（नियत，正定；अनियत，不定；मिथ्या，邪定）之行如稠密的森林般，差別有五種：一、有涅槃之法與無涅槃之法，三乘（三種乘，聲聞乘、緣覺乘、菩薩乘）中一向確定的差別，如經文所說：『是菩薩如實知眾生三聚正定相、邪定相、離此二不定相』。二、善行與惡行之因的差別，如經文所說：『正見正定相、邪見邪定相、離此二不定相』。三、惡道與善道之因的差別，如經文所說：『五逆（पञ्चानन्तर्याणि，殺父、殺母、殺阿羅漢、破僧團、出佛身血）邪定相、五根（पञ्चेन्द्रियाणि，信根、精進根、念根、定根、慧根）正定相、離此二不定相』。四、外道與聲聞（श्रावक，聽聞佛陀教誨而修行的弟子）之因的差別，如經文所說：『八邪（अष्टाङ्गमार्ग，八邪道）邪定相、正位正定相、更不作故離此二不定相』。五、菩薩差別示現，如經文所說：『妒吝惡行不轉邪定相、修行無上聖道正定相、離此二不定相皆如實知』。捨棄可教化的眾生叫做『妒』，不喜歡佈施自己的財物叫做『吝』，能夠使他人產生痛苦的惡行無法轉變。菩薩的波羅蜜（पारमिता，到達彼岸）與邪定菩薩相違背，這就叫做法師方便成就、智成就、入行成就。這三種事情成就，就能在此地中安住，如經文所說：『佛子！菩薩隨順如是智，名為安住菩薩善慧地』。如何說是成就呢？因為能給予眾生解脫的方便。
經曰：這位菩薩安住于菩薩善慧地之後，如實地了知眾生各種行為的差別相，隨著他們能夠解脫的因緣而給予幫助。這位菩薩如實地了知教化眾生的方法，如實地了知度化眾生的方法，宣說聲聞乘的法，宣說辟支佛乘（प्रत्येकबुद्धयान，緣覺乘）的法，宣說菩薩乘的法，如實地了知宣說如來地（तथागतभूमि，佛的境界）的法。這位菩薩這樣了知之後，如
【English Translation】 English version 'Wrongly Determined Aspect', 'Rightly Positioned Rightly Determined Aspect', and 'Being Apart from these Two Undetermined Aspects because of No Further Action', are all known as they truly are. Those who are jealous, stingy, and commit evil deeds cannot transform from the 'Wrongly Determined Aspect', while those who cultivate the supreme holy path are in the 'Rightly Determined Aspect', and the 'Undetermined Aspect' is known as it truly is by being apart from these two. Disciples of the Buddha! A Bodhisattva who follows such wisdom is called 'Dwelling in the Bodhisattva's Land of Good Wisdom'.
Treatise says: The differences among beings due to their three groups (Niyata, Aniyata, Mithya) of actions are like a dense forest, with five types: First, the difference between those with the Dharma of Nirvana and those without, and the definite difference within the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), as the sutra says: 'This Bodhisattva truly knows the 'Rightly Determined Aspect', 'Wrongly Determined Aspect', and 'Being Apart from these Two Undetermined Aspects' of the three groups of beings.' Second, the difference in the causes of good and evil deeds, as the sutra says: 'Right View is the 'Rightly Determined Aspect', Wrong View is the 'Wrongly Determined Aspect', and 'Being Apart from these Two Undetermined Aspects'.' Third, the difference in the causes of evil and good paths, as the sutra says: 'The Five Heinous Offenses (Pañcānantaryāṇi, patricide, matricide, killing an Arhat, creating schism in the Sangha, shedding the blood of a Buddha) are the 'Wrongly Determined Aspect', the Five Roots (Pañcendriyāṇi, faith, vigor, mindfulness, concentration, wisdom) are the 'Rightly Determined Aspect', and 'Being Apart from these Two Undetermined Aspects'.' Fourth, the difference in the causes of non-Buddhists and Śrāvakas (disciples who listen to and practice the Buddha's teachings), as the sutra says: 'The Eight Wrong Paths (Aṣṭāṅgamārga, eight wrong paths) are the 'Wrongly Determined Aspect', 'Rightly Positioned Rightly Determined Aspect', and 'Being Apart from these Two Undetermined Aspects because of No Further Action'.' Fifth, the Bodhisattva manifests differences, as the sutra says: 'Jealousy, stinginess, and evil deeds cannot transform from the 'Wrongly Determined Aspect', cultivating the supreme holy path is the 'Rightly Determined Aspect', and 'Being Apart from these Two Undetermined Aspects' are all known as they truly are.' Abandoning teachable beings is called 'jealousy', disliking giving away one's wealth is called 'stinginess', and evil deeds that can cause suffering to others cannot be transformed. The Bodhisattva's Pāramitā (Pāramitā, reaching the other shore) contradicts the wrongly determined Bodhisattva, which is called the Dharma Master's accomplishment of skillful means, accomplishment of wisdom, and accomplishment of entering practice. With these three accomplishments, one can dwell well in this land, as the sutra says: 'Disciples of the Buddha! A Bodhisattva who follows such wisdom is called 'Dwelling in the Bodhisattva's Land of Good Wisdom'.' How is it said to be an accomplishment? Because it gives beings the means of liberation.
Sutra says: This Bodhisattva, having dwelt in this Bodhisattva's Land of Good Wisdom, truly knows the different aspects of beings' various actions, and provides causes and conditions according to their ability to be liberated. This Bodhisattva truly knows the methods of teaching beings, truly knows the methods of liberating beings, speaks the Dharma of the Śrāvakayāna, speaks the Dharma of the Pratyekabuddhayāna (Pratyekabuddhayāna, Solitary Buddha Vehicle), speaks the Dharma of the Bodhisattvayāna, and truly knows how to speak the Dharma of the Tathāgatabhūmi (Tathāgatabhūmi, the realm of the Buddha). This Bodhisattva, having known this, then
實為眾生說法令得解脫。隨心差別、隨使差別、隨根差別、隨信差別、隨境界差別、種種行習氣、隨順一切境界智、隨順性行稠林、隨生煩惱業習氣轉、隨聚差別、隨乘信，令得解脫而為說法。
論曰：說成就者，隨其解脫而與因緣，如經「是菩薩住此菩薩善慧地已，如實知眾生如是諸行差別相，隨其解脫而與因緣」故。彼說成就，復三種相示現：一、智成就；二、口業成就；三、法師成就。智成就者，隨所知、隨所依，此事說應知。何者隨所知說？解脫器得熟故、解脫體正度故、解脫差別以三乘差別故，如經「是菩薩如實知化眾生法乃至如實知說如來地法」故。何者隨所依說？所說法對器故。隨應度者，授對治法故。是義二句說。所說法器成，隨根隨信而為說法，此義二句說。如經「是菩薩如是知已，如實為眾生說法，令得解脫，隨心差別、隨使差別、隨根差別、隨信差別」故。隨譬喻解器，如經「隨境界差別」，種種行習氣故。隨種種異行器，如經「隨順一切境界智」故。乃至得成就器，如經「隨順性行稠林」故。隨辭辯器，彼生煩惱業熏同行故，如經「隨生煩惱業習氣轉」故。定不定根轉器，如經「隨聚差別」故。隨乘因能乘出器，如經「隨乘信令得解脫而為說法」故。云何智業成就？
經曰：是
【現代漢語翻譯】 現代漢語譯本：實際上是爲了眾生說法，使他們能夠得到解脫。隨著他們心意的差別（指不同的願望和追求），隨著煩惱使（指貪、嗔、癡等煩惱的驅使）的差別，隨著根器（指眾生接受佛法的能力）的差別，隨著信心的差別，隨著境界（指所處的環境和體驗）的差別，以及種種行為習慣，順應一切境界的智慧，順應眾生性行的稠密叢林，順應由煩惱和業力薰染而產生的習氣流轉，順應聚集的差別，順應所乘之法（指聲聞乘、緣覺乘、菩薩乘）的信心，使他們得到解脫，從而為他們說法。
論曰：所說的『成就』，是隨著眾生解脫的機緣而給予相應的因緣，如經文所說：『這位菩薩安住于菩薩善慧地之後，如實地了知眾生諸種行為的差別相，隨著他們解脫的機緣而給予相應的因緣』。這種說法成就，又以三種相來示現：一、智慧成就；二、口業成就；三、法師成就。智慧成就，是隨著所知和所依而說，這件事應該知道。什麼是隨著所知而說呢？因為解脫的器皿已經成熟，因為解脫的本體已經正確地度化，因為解脫的差別在於三乘（指聲聞乘、緣覺乘、菩薩乘）的差別，如經文所說：『這位菩薩如實地了知教化眾生的方法，乃至如實地了知宣說如來地的法』。什麼是隨著所依而說呢？所說的法是對治眾生的根器。隨著應該被度化的人，授予對治煩惱的方法。這個意義可以用兩句話來說明。所說法器的成就，是隨著根器和信心而為眾生說法，這個意義也可以用兩句話來說明。如經文所說：『這位菩薩這樣了知之後，如實地為眾生說法，使他們得到解脫，隨著心意的差別，隨著煩惱使的差別，隨著根器的差別，隨著信心的差別』。隨著譬喻來理解眾生的根器，如經文所說：『隨著境界的差別』，以及種種行為習慣。隨著種種不同的行為來理解眾生的根器，如經文所說：『順應一切境界的智慧』。乃至得到成就的根器，如經文所說：『順應眾生性行的稠密叢林』。隨著辭辯來理解眾生的根器，因為他們生起煩惱和業力薰染的同行，如經文所說：『順應由煩惱和業力薰染而產生的習氣流轉』。隨著定根和不定根的轉變來理解眾生的根器，如經文所說：『隨著聚集的差別』。隨著乘因能夠乘載出離的根器，如經文所說：『隨著所乘之法（指聲聞乘、緣覺乘、菩薩乘）的信心，使他們得到解脫，從而為他們說法』。什麼是智慧之業的成就呢？
經曰：是
【English Translation】 English version: In reality, it is to expound the Dharma for sentient beings, enabling them to attain liberation. According to the differences in their minds (referring to different desires and pursuits), according to the differences in afflictions (referring to the driving force of afflictions such as greed, anger, and ignorance), according to the differences in faculties (referring to the capacity of sentient beings to receive the Buddha's teachings), according to the differences in faith, according to the differences in realms (referring to the environment and experiences they are in), and various behavioral habits, in accordance with the wisdom of all realms, in accordance with the dense forest of sentient beings' nature and conduct, in accordance with the habitual tendencies arising from the defilement of afflictions and karma, in accordance with the differences in gatherings, in accordance with the faith in the vehicle (referring to the Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘)), enabling them to attain liberation, thereby expounding the Dharma for them.
Treatise says: The so-called 'accomplishment' is to provide the corresponding causes and conditions according to the opportunity for sentient beings to be liberated, as the sutra says: 'This Bodhisattva, dwelling in the Bodhisattva's land of good wisdom, truly knows the different aspects of sentient beings' various behaviors, and provides the corresponding causes and conditions according to their opportunity for liberation.' This accomplishment of expounding is manifested in three aspects: first, the accomplishment of wisdom; second, the accomplishment of verbal karma; third, the accomplishment of Dharma masters. The accomplishment of wisdom is to speak according to what is known and what is relied upon; this matter should be known. What is speaking according to what is known? Because the vessel for liberation has matured, because the essence of liberation has been correctly delivered, because the difference in liberation lies in the difference of the three vehicles (referring to the Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘)), as the sutra says: 'This Bodhisattva truly knows the methods of teaching sentient beings, and even truly knows the Dharma of expounding the Tathāgata's land.' What is speaking according to what is relied upon? The Dharma that is spoken is the antidote to sentient beings' faculties. According to those who should be delivered, the method of counteracting afflictions is given. This meaning can be explained in two sentences. The accomplishment of the vessel for the Dharma that is spoken is to expound the Dharma for sentient beings according to their faculties and faith; this meaning can also be explained in two sentences. As the sutra says: 'After this Bodhisattva knows this, he truly expounds the Dharma for sentient beings, enabling them to attain liberation, according to the differences in their minds, according to the differences in afflictions, according to the differences in faculties, according to the differences in faith.' Understanding sentient beings' faculties through metaphors, as the sutra says: 'According to the differences in realms,' and various behavioral habits. Understanding sentient beings' faculties through various different behaviors, as the sutra says: 'In accordance with the wisdom of all realms.' And even the faculties that attain accomplishment, as the sutra says: 'In accordance with the dense forest of sentient beings' nature and conduct.' Understanding sentient beings' faculties through eloquence, because they give rise to afflictions and the shared practice of karma defilement, as the sutra says: 'In accordance with the habitual tendencies arising from the defilement of afflictions and karma.' Understanding sentient beings' faculties through the transformation of fixed and unfixed faculties, as the sutra says: 'According to the differences in gatherings.' Understanding sentient beings' faculties through the cause of the vehicle that can carry them out of liberation, as the sutra says: 'In accordance with the faith in the vehicle (referring to the Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘)), enabling them to attain liberation, thereby expounding the Dharma for them.' What is the accomplishment of the karma of wisdom?
Sutra says: It is
菩薩住此菩薩善慧地中，略說作大法師，住在大法師深妙義中，守護諸佛法藏。
論曰：是中說者、持者二句示現。住在大法師深妙義中者，有二十種能作法師事。云何能作法師事？一者時；二者正意；三者頓；四者相續；五者漸；六者次；七者句義漸次；八者示；九者喜；十者勸；十一者具德；十二者不毀；十三者不亂；十四者如法；十五者隨眾；十六者慈心；十七者安隱心；十八者憐愍心；十九者不著利養名聞；二十者不自讚毀他。是中時者，無八難故。如偈說：
「如王懷憂惱， 病恚著諸欲， 險處無侍衛， 讒佞無忠臣。 如是八難時， 智臣不應語， 心王亦如是， 非時不應說。」
正意者，正威儀住，非不正住。此義云何？自立他坐不應為說法，如是等如戒經中廣說。何以故？諸佛菩薩敬重法故。以敬法故，令他生尊重心，聞法恭敬攝心聽故。頓者，是菩薩正意，為一切眾說一切法，離慳法垢故。相續者，說無休息，舍諸法中嫉妒意故。漸者，如字句次第說故。次者，如字句次第義，亦如是說故。句義漸次者，說同義法不說不同義法故。示者，示所應示等故。喜者，喜所應喜故。勸者，怯弱眾生助令勇猛故。具德者，現智、比智阿含所證具說故。不毀者，隨順善道說故
【現代漢語翻譯】 現代漢語譯本：菩薩安住于菩薩善慧地（Bodhisattva Good Wisdom Ground）中，簡略地說，就是成為大法師，安住于大法師甚深微妙的意義之中，守護諸佛的法藏（Dharma Treasury of all Buddhas）。
論曰：這裡說的『說者』、『持者』這兩句，是用來闡釋說明的。『安住于大法師甚深微妙的意義之中』，是指有二十種能力可以做法師的事情。什麼叫做能做法師的事情呢？第一是時機（Time）；第二是正意（Right Intention）；第三是頓（Abrupt）；第四是相續（Continuous）；第五是漸（Gradual）；第六是次第（Orderly）；第七是句義漸次（Gradual in Sentence and Meaning）；第八是示（Demonstration）；第九是喜（Joy）；第十是勸（Encouragement）；第十一是具德（Possessing Virtue）；第十二是不毀（Non-Destructive）；第十三是不亂（Non-Confused）；第十四是如法（According to Dharma）；第十五是隨眾（Following the Assembly）；第十六是慈心（Loving-kindness）；第十七是安隱心（Peaceful Mind）；第十八是憐愍心（Compassionate Mind）；第十九是不著利養名聞（Non-Attachment to Profit, Offerings, Fame and Reputation）；第二十是不自讚毀他（Non-Praising Oneself and Denigrating Others）。這裡所說的時機，是因為沒有八難（Eight Difficulties）的緣故。正如偈頌所說：
『如國王懷有憂愁煩惱， 身患疾病嗔恚貪著各種慾望， 身處險境沒有侍衛保護， 被讒言迷惑而身邊沒有忠臣。 像這樣的八難時機， 有智慧的大臣不應該進諫說話， 心王也是這樣， 不是適當的時機不應該說法。』
正意，是指端正威儀而住，而不是以不正的姿態而住。這個意義是什麼呢？自己站立而讓別人坐著，不應該為他說法，像這樣的例子在戒經（Vinaya Sutra）中有詳細的說明。為什麼呢？因為諸佛菩薩敬重佛法的緣故。因為敬重佛法的緣故，使他人產生尊重之心，聽聞佛法時恭敬並收攝身心來聽聞的緣故。頓，是指菩薩以正意，為一切眾生說一切法，遠離慳吝佛法的垢染的緣故。相續，是指說法沒有停息，捨棄對諸法的嫉妒之心的緣故。漸，是指按照字句的次第來說法的緣故。次第，是指按照字句的次第意義，也像這樣來說法的緣故。句義漸次，是指說相同意義的法，而不說不同意義的法的緣故。示，是指展示所應該展示的等等的緣故。喜，是指歡喜所應該歡喜的緣故。勸，是指對於怯弱的眾生，幫助他們變得勇猛的緣故。具德，是指將現智（Direct Knowledge）、比智（Analogical Knowledge）以及阿含（Agama，聖教）所證得的道理全部說出來的緣故。不毀，是指隨順於善道而說法的緣故。
【English Translation】 English version: A Bodhisattva dwelling in this Bodhisattva Good Wisdom Ground, briefly speaking, becomes a great Dharma master, dwelling in the profound and subtle meaning of a great Dharma master, guarding the Dharma Treasury of all Buddhas.
Commentary: The two phrases 'speaker' and 'holder' mentioned here are for explanation. 'Dwelling in the profound and subtle meaning of a great Dharma master' refers to having twenty abilities to perform the duties of a Dharma master. What does it mean to be able to perform the duties of a Dharma master? First is Time; second is Right Intention; third is Abrupt; fourth is Continuous; fifth is Gradual; sixth is Orderly; seventh is Gradual in Sentence and Meaning; eighth is Demonstration; ninth is Joy; tenth is Encouragement; eleventh is Possessing Virtue; twelfth is Non-Destructive; thirteenth is Non-Confused; fourteenth is According to Dharma; fifteenth is Following the Assembly; sixteenth is Loving-kindness; seventeenth is Peaceful Mind; eighteenth is Compassionate Mind; nineteenth is Non-Attachment to Profit, Offerings, Fame and Reputation; and twentieth is Non-Praising Oneself and Denigrating Others. The Time mentioned here is because there are no Eight Difficulties. As the verse says:
'Like a king burdened with sorrow and distress, Affected by illness, anger, and attachment to desires, In a dangerous situation without guards, Misled by slander and lacking loyal ministers. During such times of the Eight Difficulties, A wise minister should not offer advice, So too is the mind-king, One should not speak when the time is not right.'
Right Intention refers to dwelling with proper deportment, not in an improper manner. What is the meaning of this? One should not expound the Dharma while standing and having others sit, as explained in detail in the Vinaya Sutra. Why? Because all Buddhas and Bodhisattvas respect the Dharma. Because of respecting the Dharma, it causes others to generate a mind of respect, and to listen to the Dharma with reverence and focused attention. Abrupt refers to the Bodhisattva, with right intention, expounding all Dharmas to all beings, being free from the defilement of stinginess towards the Dharma. Continuous refers to expounding the Dharma without ceasing, abandoning the mind of jealousy towards all Dharmas. Gradual refers to expounding the Dharma in the order of words and sentences. Orderly refers to expounding the Dharma in the same way as the order of the meaning of words and sentences. Gradual in Sentence and Meaning refers to expounding Dharmas of the same meaning, and not expounding Dharmas of different meanings. Demonstration refers to demonstrating what should be demonstrated, and so on. Joy refers to being joyful in what should be joyful. Encouragement refers to helping timid beings become courageous. Possessing Virtue refers to fully expounding the principles attained through Direct Knowledge, Analogical Knowledge, and Agama (Sacred Teachings). Non-Destructive refers to expounding the Dharma in accordance with the path of goodness.
。不亂者，不動不雜，正入非稠林故。如法者，具說四聖諦故。隨眾者，於四眾八部隨所應聞而為說法故。如是十五種相，菩薩隨順利益他說一切法故。慈心者，于怨眾生中起慈心說法故。安隱心者，于惡行眾生中起利益心說法故。憐愍心者，于受苦樂放逸眾生中起憐愍利樂心說法故。不著利養名聞者，心不悕望，常行遠離故。不自讚毀他者，離我慢嫉妒隨煩惱為眾生說法故。如是五種相，菩薩自心清凈故。具此二十事能作法師，是名住大法師深妙義中故。如是說成就中智成就已說。云何口業成就？
經曰：通達無量智方便四無礙智，起菩薩言辭說法，是菩薩日夜常不壞四無礙智。何等為四？所謂法無礙、義無礙、辭無礙、樂說無礙。
論曰：口業成就者，菩薩以四無礙言音說法，如經「通達無量智方便乃至樂說無礙」故。不壞者，不動故。是中四無礙境界者，一、法體；二、法境界體；三、正得與眾生；四、正求與無量門。是中法體者，遠離二邊生法所攝，如色礙相如是等。法境界體者，彼遠離二邊生法所攝中，如實智境界。菩薩如彼生法所攝智境界中住如色。何者是色？眼色等虛妄分別如是等。正得與眾生者，于彼如實智境界中隨他所喜言說正知隨他言說正知而與故。正求與無量門者，于彼隨他所喜
【現代漢語翻譯】 現代漢語譯本：『不亂』，指的是心不動搖，不雜亂，正直地進入非稠密的樹林一樣。『如法』，指的是完整地宣說四聖諦的緣故。『隨眾』，指的是對於四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）等，根據他們各自應該聽聞的而為他們說法。像這樣十五種相，菩薩隨順利益他們，因為他說一切法。『慈心』，指的是對於怨恨的眾生，生起慈心而為他們說法。『安隱心』，指的是對於行為惡劣的眾生，生起利益之心而為他們說法。『憐憫心』，指的是對於感受苦樂而放逸的眾生，生起憐憫和利益安樂之心而為他們說法。『不著利養名聞』，指的是內心不希望得到這些，常常遠離它們的緣故。『不自讚毀他』，指的是遠離我慢和嫉妒等隨煩惱，而為眾生說法。像這樣五種相，是菩薩自身內心清凈的緣故。具備這二十件事就能成為法師，這叫做安住在大法師甚深微妙的意義之中。像這樣說成就中的智慧成就已經說完了。那麼，什麼是口業成就呢？
經文說：『通達無量智方便和四無礙智，發起菩薩的言辭說法，這是菩薩日夜常常不壞的四無礙智。』什麼是四無礙呢？ 所謂法無礙、義無礙、辭無礙、樂說無礙。
論中說：口業成就，是菩薩以四無礙的言音說法，如經文『通達無量智方便乃至樂說無礙』所說。『不壞』，是不動搖的緣故。這其中四無礙的境界是：一、法的本體；二、法境界的本體；三、正確地給予眾生；四、正確地尋求和無量的法門。這其中法的本體，是遠離二邊，為生法所攝，如色法的障礙相等等。法境界的本體，是在那遠離二邊，為生法所攝之中，如實智的境界。菩薩在那生法所攝的智慧境界中安住，如色法一樣。什麼是色法呢？眼色等等虛妄分別等等。正確地給予眾生，是在那如實智的境界中，隨著他們所喜好的言說，正確地知道，隨著他們的言說，正確地知道而給予他們。正確地尋求和無量的法門，是在那隨著他們所喜好的
【English Translation】 English version: 『Not confused』 refers to a mind that is unwavering, not mixed up, and enters straight into a non-dense forest. 『According to the Dharma』 refers to fully explaining the Four Noble Truths. 『Following the assembly』 refers to speaking the Dharma to the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and the eight classes (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas) according to what they should hear. These fifteen characteristics are how a Bodhisattva benefits others by according with them, because he speaks all Dharmas. 『Loving-kindness』 refers to generating loving-kindness towards hostile beings and speaking the Dharma for them. 『Peaceful mind』 refers to generating a beneficial mind towards beings with evil conduct and speaking the Dharma for them. 『Compassionate mind』 refers to generating compassion and a mind of benefit and joy towards beings who experience pleasure and pain and are heedless, and speaking the Dharma for them. 『Not attached to gain and fame』 refers to not hoping to obtain these things in the mind, and constantly staying away from them. 『Not praising oneself and disparaging others』 refers to staying away from arrogance and jealousy, and other attendant afflictions, and speaking the Dharma for beings. These five characteristics are how a Bodhisattva's own mind is pure. Possessing these twenty qualities enables one to be a Dharma master; this is called abiding in the profound and subtle meaning of a great Dharma master. Thus, the accomplishment of wisdom among the accomplishments has been explained. So, what is the accomplishment of verbal karma?
The sutra says: 『Penetrating immeasurable wisdom and skillful means, and the Four Unimpeded Wisdoms, initiating the Bodhisattva's speech and Dharma talks, this is the Bodhisattva's Four Unimpeded Wisdoms that are constantly uncorrupted day and night.』 What are the four? They are Unimpeded Wisdom in Dharma, Unimpeded Wisdom in Meaning, Unimpeded Wisdom in Expression, and Unimpeded Wisdom in Eloquence.
The treatise says: The accomplishment of verbal karma is when a Bodhisattva speaks the Dharma with the sound of the Four Unimpeded Wisdoms, as the sutra says, 『Penetrating immeasurable wisdom and skillful means, up to Unimpeded Wisdom in Eloquence.』 『Uncorrupted』 means not wavering. Among these, the realms of the Four Unimpeded Wisdoms are: first, the substance of Dharma; second, the substance of the realm of Dharma; third, correctly giving to beings; and fourth, correctly seeking and limitless gates. Among these, the substance of Dharma is that which is apart from the two extremes, encompassed by produced Dharmas, such as the obstructing characteristics of form, and so on. The substance of the realm of Dharma is, within that which is apart from the two extremes and encompassed by produced Dharmas, the realm of true and real wisdom. The Bodhisattva abides in that realm of wisdom encompassed by produced Dharmas, like form. What is form? Eye-consciousness and other false discriminations, and so on. Correctly giving to beings is, within that realm of true and real wisdom, knowing correctly according to their preferred speech, knowing correctly according to their speech, and giving to them. Correctly seeking and limitless gates is, within that which accords with their preferences,
言語正知無量種種義語隨知而與故。是四無礙智十種差別：一、依自相；二、依同相；三、行相；四、說相；五、智相；六、無我慢相；七、小乘大乘相；八、菩薩地相；九、如來地相；十、作住持相。后五是凈相。云何自相？
經曰：是菩薩用法無礙智知諸法自相，以義無礙智知諸法差別相，以辭無礙智知不壞說諸法，以樂說無礙智知諸法次第不斷說。
論曰：是中自相者，有四種：一、生法自相；二、差別自相；三、想堅固自相；四、彼想差別自相。如經「是菩薩用法無礙智知諸法自相故，以義無礙智知諸法差別相故，以辭無礙智知不壞說諸法故，以樂說無礙智知諸法次第不斷」故。是中不壞說者，隨所覺諸相，隨彼彼眾生種種說法故。次第不斷說者，次第不息無量眾多異名，為堅固彼義故。云何同相？
經曰：複次以法無礙智知諸法無體性，以義無礙智知諸法生滅相，以辭無礙智知諸法假名而不斷假名法說，以樂說無礙智隨假名不壞無邊法說。
論曰：是中同相有四種：一者一切法同相；二者一切有為法同相；三者一切法假名同相；四者假名假名同相。如經「複次以法無礙智知諸法無體性故，以義無礙智知諸法生滅相故，以辭無礙智知諸法假名而不斷假名法說故，以樂說無礙智隨假名
【現代漢語翻譯】 現代漢語譯本 言語的正知，能無量地瞭解種種義理，並隨之宣說。這就是四無礙智的十種差別：一、依自相；二、依同相；三、行相；四、說相；五、智相；六、無我慢相；七、小乘大乘相；八、菩薩地相；九、如來地相；十、作住持相。后五種是清凈之相。什麼是自相呢？
經中說：『菩薩以法無礙智了知諸法的自相，以義無礙智了知諸法的差別相，以辭無礙智了知不破壞地說諸法，以樂說無礙智了知諸法次第不斷地說。』
論中說：這裡所說的自相，有四種：一、生法自相；二、差別自相；三、想堅固自相；四、彼想差別自相。如經中所說：『菩薩以法無礙智了知諸法的自相，以義無礙智了知諸法的差別相，以辭無礙智了知不破壞地說諸法，以樂說無礙智了知諸法次第不斷。』這裡所說的『不壞說』，是隨所覺知的諸相，隨著各種不同的眾生，用種種方法說法。『次第不斷說』，是指次第相續不斷地使用無量眾多的不同名稱，爲了鞏固那義理的緣故。什麼是同相呢？
經中說：『更進一步說，以法無礙智了知諸法沒有自體性，以義無礙智了知諸法生滅的相狀，以辭無礙智了知諸法是假名，而不間斷地用假名之法來說，以樂說無礙智隨著假名不破壞地宣說無邊的法。』
論中說：這裡所說的同相有四種：一者，一切法同相；二者，一切有為法同相；三者，一切法假名同相；四者，假名假名同相。如經中所說：『更進一步說，以法無礙智了知諸法沒有自體性，以義無礙智了知諸法生滅的相狀，以辭無礙智了知諸法是假名，而不間斷地用假名之法來說，以樂說無礙智隨著假名』
【English Translation】 English version Correct knowledge of speech means knowing limitless kinds of meanings and speaking accordingly. These are the ten distinctions of the Four Unimpeded Wisdoms: 1. Based on self-nature; 2. Based on common nature; 3. Characteristic of action; 4. Characteristic of speech; 5. Characteristic of wisdom; 6. Characteristic of no arrogance; 7. Characteristic of Hinayana and Mahayana; 8. Characteristic of the Bodhisattva grounds; 9. Characteristic of the Tathagata grounds; 10. Characteristic of upholding and maintaining. The latter five are pure characteristics. What is self-nature?
The Sutra says: 'The Bodhisattva uses the Dharma Unimpeded Wisdom to know the self-nature of all dharmas (phenomena), uses the Meaning Unimpeded Wisdom to know the differentiated characteristics of all dharmas, uses the Eloquence Unimpeded Wisdom to know how to speak of all dharmas without destroying them, and uses the Joyful Speech Unimpeded Wisdom to know how to speak of all dharmas in a sequential and continuous manner.'
The Treatise says: Among these, self-nature has four types: 1. Self-nature of arising dharmas; 2. Differentiated self-nature; 3. Self-nature of solidified thought; 4. Differentiated self-nature of that thought. As the Sutra says: 'The Bodhisattva uses the Dharma Unimpeded Wisdom to know the self-nature of all dharmas, uses the Meaning Unimpeded Wisdom to know the differentiated characteristics of all dharmas, uses the Eloquence Unimpeded Wisdom to know how to speak of all dharmas without destroying them, and uses the Joyful Speech Unimpeded Wisdom to know how to speak of all dharmas in a sequential and continuous manner.' Among these, 'speaking without destroying' means speaking in various ways according to the perceived characteristics and according to the various beings. 'Speaking sequentially and continuously' means using limitless and numerous different names in succession without ceasing, in order to solidify that meaning. What is common nature?
The Sutra says: 'Furthermore, using the Dharma Unimpeded Wisdom to know that all dharmas have no inherent substance, using the Meaning Unimpeded Wisdom to know the characteristics of arising and ceasing of all dharmas, using the Eloquence Unimpeded Wisdom to know that all dharmas are provisional names and to continuously speak of dharmas using provisional names, and using the Joyful Speech Unimpeded Wisdom to speak of boundless dharmas according to provisional names without destroying them.'
The Treatise says: Among these, common nature has four types: 1. Common nature of all dharmas; 2. Common nature of all conditioned dharmas; 3. Common nature of provisional names of all dharmas; 4. Common nature of provisional names of provisional names. As the Sutra says: 'Furthermore, using the Dharma Unimpeded Wisdom to know that all dharmas have no inherent substance, using the Meaning Unimpeded Wisdom to know the characteristics of arising and ceasing of all dharmas, using the Eloquence Unimpeded Wisdom to know that all dharmas are provisional names and to continuously speak of dharmas using provisional names, and using the Joyful Speech Unimpeded Wisdom according to provisional names'
不壞無邊法說」故。是中無常門入無我義中。第二同相初智境界成，是中知諸法假名而不斷假名法者，假名法以余假名法說。隨假名不壞無邊法者，不壞前假名而能異假名說。云何行相？
經曰：複次以法無礙智知現在諸法差別，以義無礙智知過去未來諸法差別，以辭無礙智知過去未來現在諸法以不壞說法，以樂說無礙智於一一世得無量法明故說法。
論曰：是中行相者有四種：一、生行相；二、已生未生行相；三、物假名行相；四、說事行相。如經復「次以法無礙智知現在諸法差別故，以義無礙智知過去未來諸法差別故，以辭無礙智知過去未來現在諸法以不壞說法故，以樂說無礙智於一一世得無邊法明」故。說法故一一世現在世故，過去未來彼彼世間攝受應知，見過去未來世知現在世。如是彼菩薩智境界成就。事行相者，不出三世中應知。無量法明者，異異法明應知。云何說相？
經曰：複次以法無礙智知諸法差別，以義無礙智知諸法義差別，以辭無礙智隨諸言音而為說法，以樂說無礙智隨所樂解而為說法。
論曰：是中說相者，有四種：一、修多羅說相；二、彼解釋說相；三、隨順說相；四、相似說相。如經「複次以法無礙智知諸法差別故，以義無礙智知諸法義差別故，以辭無礙智隨諸
【現代漢語翻譯】 現代漢語譯本：因此說『不壞無邊法說』。這裡，無常之門進入無我之義中。第二種同相是初智境界的成就，其中知曉諸法是假名，但不捨棄假名法，假名法用其他的假名法來說明。隨順假名而不破壞無邊法，是指不破壞之前的假名，而能用不同的假名來說明。那麼，它的行相是什麼呢？
經文說：『再者，以法無礙智知曉現在諸法的差別，以義無礙智知曉過去未來諸法的差別，以辭無礙智知曉過去未來現在諸法，以不破壞的方式說法，以樂說無礙智在每一個世界都能獲得無量的法光明，因此說法。』
論中說：這裡所說的行相有四種：第一是生行相；第二是已生未生行相；第三是物假名行相；第四是說事行相。如經文所說：『再者，以法無礙智知曉現在諸法的差別，以義無礙智知曉過去未來諸法的差別，以辭無礙智知曉過去未來現在諸法，以不破壞的方式說法，以樂說無礙智在每一個世界都能獲得無邊的法光明。』因為說法，所以在每一個世界，即現在的世界，過去和未來也應被包含在那些世界中，要知道，見過去未來世，即是知現在世。如此，那位菩薩的智慧境界就成就了。說事行相，應當知道，不出離三世之中。無量法光明，應當知道，是不同的法光明。那麼，它的說相是什麼呢？
經文說：『再者，以法無礙智知曉諸法的差別，以義無礙智知曉諸法義的差別，以辭無礙智隨順各種言語聲音而說法，以樂說無礙智隨順所樂意的理解而說法。』
論中說：這裡所說的說相有四種：第一是修多羅（Sutra，經）說相；第二是彼解釋說相；第三是隨順說相；第四是相似說相。如經文所說：『再者，以法無礙智知曉諸法的差別，以義無礙智知曉諸法義的差別，以辭無礙智隨順各種言語』
【English Translation】 English version: Therefore, it is said, 'Speaking of the boundless Dharma without destroying it.' Here, the gate of impermanence enters into the meaning of no-self. The second co-characteristic is the accomplishment of the realm of initial wisdom, wherein one knows that all dharmas are provisional names, but does not abandon provisional name dharmas; provisional name dharmas are explained using other provisional name dharmas. Following provisional names without destroying boundless dharmas means not destroying the previous provisional names, but being able to explain them using different provisional names. So, what is its characteristic of action (行相, xingxiang)?
The Sutra says: 'Furthermore, with unobstructed wisdom regarding Dharma (法無礙智, Dharma-pratibhana), one knows the distinctions of present dharmas; with unobstructed wisdom regarding meaning (義無礙智, Artha-pratibhana), one knows the distinctions of past and future dharmas; with unobstructed wisdom regarding language (辭無礙智, Nirukti-pratibhana), one speaks of past, future, and present dharmas without destroying the way of speaking; with unobstructed wisdom regarding eloquent exposition (樂說無礙智, Pratibhana-pratibhana), one obtains immeasurable light of Dharma in each and every world, therefore one speaks.'
The Treatise says: Here, the characteristics of action are of four kinds: first, the characteristic of arising (生行相, sheng xingxiang); second, the characteristic of already arisen and not yet arisen (已生未生行相, yi sheng wei sheng xingxiang); third, the characteristic of provisional names of things (物假名行相, wu jiaming xingxiang); fourth, the characteristic of speaking about things (說事行相, shuo shi xingxiang). As the Sutra says: 'Furthermore, with unobstructed wisdom regarding Dharma, one knows the distinctions of present dharmas; with unobstructed wisdom regarding meaning, one knows the distinctions of past and future dharmas; with unobstructed wisdom regarding language, one speaks of past, future, and present dharmas without destroying the way of speaking; with unobstructed wisdom regarding eloquent exposition, one obtains immeasurable light of Dharma in each and every world.' Because of speaking, in each and every world, that is, the present world, the past and future should also be included in those worlds; it should be known that seeing the past and future worlds is knowing the present world. Thus, that Bodhisattva's realm of wisdom is accomplished. The characteristic of speaking about things, it should be known, does not go beyond the three times. Immeasurable light of Dharma, it should be known, is different lights of Dharma. So, what is its characteristic of speaking (說相, shuo xiang)?
The Sutra says: 'Furthermore, with unobstructed wisdom regarding Dharma, one knows the distinctions of dharmas; with unobstructed wisdom regarding meaning, one knows the distinctions of the meanings of dharmas; with unobstructed wisdom regarding language, one speaks according to various sounds and languages; with unobstructed wisdom regarding eloquent exposition, one speaks according to what one delights in understanding.'
The Treatise says: Here, the characteristics of speaking are of four kinds: first, the characteristic of speaking the Sutras (修多羅, Sutra) (修多羅說相, xiuduoluo shuo xiang); second, the characteristic of explaining them (彼解釋說相, bi jieshi shuo xiang); third, the characteristic of speaking in accordance (隨順說相, suishun shuo xiang); fourth, the characteristic of similar speaking (相似說相, xiangsi shuo xiang). As the Sutra says: 'Furthermore, with unobstructed wisdom regarding Dharma, one knows the distinctions of dharmas; with unobstructed wisdom regarding meaning, one knows the distinctions of the meanings of dharmas; with unobstructed wisdom regarding language, one speaks according to various languages'
言音而為說法故，以樂說無礙智隨所樂解而為說法」故。是中隨諸言音說者，隨彼眾生言音說故。隨所樂解說者，隨諸眾生所有心念，乃至隨所有種種譬喻說。云何智相？
經曰：複次以法無礙智以法智知諸法差別不壞方便，以義無礙智以比智如實知諸法差別，以辭無礙智以世智正見故說法，以樂說無礙智以第一義智方便故說法。
論曰：是中智相者，有四種：一、現見智；二、比智；三、欲得方便智；四、得智。如經「複次以法無礙智以法智知諸法差別不壞方便故，以義無礙智以比智如實知諸法差別故，以辭無礙智以世智正見故說法，以樂說無礙智以第一義智方便故說法」。是中法智者，知諦差別不異方便法智差別，不壞方便故。比智者，如此如實分別，余亦如是。比智如實諦差別知故。第一義智方便者，非顛倒異說應知。云何無我慢相？
經曰：複次以法無礙智知諸法一相不壞，以義無礙智知陰界入諦因緣集方便，以辭無礙智知一切世間之所歸敬善妙音聲字句說法，以樂說無礙智所說轉勝無量法明說法。
論曰：是中無我慢相者，有四種：一、第一義諦無我慢相；二、世諦無我慢相；三、說美妙無我慢相；四、說無上無我慢相。如經「複次以法無礙智知諸法一相不壞故，以義無礙智知陰
【現代漢語翻譯】 現代漢語譯本：因為言語聲音是爲了說法，所以用樂說無礙智隨著眾生所喜好的理解而說法。這裡『隨諸言音說』，是隨著那些眾生的言語聲音來說法。『隨所樂解說』，是隨著眾生所有的心念，乃至隨著所有種種譬喻來說法。什麼是智的相狀？
經文說：『再者，用法無礙智，用對法的智慧瞭解諸法的差別而不破壞方便；用義無礙智，用比量智如實地瞭解諸法的差別；用辭無礙智，用世俗智的正見來說法；用樂說無礙智，用第一義智的方便來說法。』
論中說：這裡所說的智的相狀，有四種：一、現見智；二、比智；三、欲得方便智；四、得智。如經文所說：『再者，用法無礙智，用對法的智慧瞭解諸法的差別而不破壞方便，用義無礙智，用比量智如實地瞭解諸法的差別，用辭無礙智，用世俗智的正見來說法，用樂說無礙智，用第一義智的方便來說法。』這裡所說的法智，是瞭解真諦的差別而不異於方便，法智的差別，不破壞方便。比智，是如此如實地分別，其餘也是如此。比智如實地瞭解真諦的差別。第一義智的方便，不是顛倒的異說，應當知道。什麼是無我慢的相狀？
經文說：『再者，用法無礙智瞭解諸法的一相而不破壞，用義無礙智瞭解五陰(Panca-skandha)，十二界(ayatana)，十八入(dhatu)真諦的因緣和合方便，用辭無礙智瞭解一切世間所歸敬的善妙音聲字句來說法，用樂說無礙智所說的轉勝無量法明來說法。』
論中說：這裡所說的無我慢的相狀，有四種：一、第一義諦的無我慢相；二、世俗諦的無我慢相；三、說美妙的無我慢相；四、說無上的無我慢相。如經文所說：『再者，用法無礙智瞭解諸法的一相而不破壞，用義無礙智瞭解五陰(Panca-skandha)』
【English Translation】 English version: Because speech and sound are for expounding the Dharma, therefore, one uses the eloquence unhindered wisdom to expound the Dharma according to what beings like to understand. Here, 'expounding according to various speech and sounds' means expounding according to the speech and sounds of those beings. 'Expounding according to what they like to understand' means expounding according to all the thoughts of beings, and even according to all kinds of metaphors. What is the characteristic of wisdom?
The Sutra says: 'Furthermore, with unobstructed wisdom regarding the Dharma, one uses wisdom regarding the Dharma to understand the differences of all dharmas without destroying the expedient means; with unobstructed wisdom regarding meaning, one uses inferential wisdom to truly understand the differences of all dharmas; with unobstructed wisdom regarding language, one uses the correct view of worldly wisdom to expound the Dharma; with eloquence unhindered wisdom, one uses the expedient means of the ultimate truth wisdom to expound the Dharma.'
The Treatise says: Here, the characteristics of wisdom are of four kinds: first, direct perception wisdom; second, inferential wisdom; third, wisdom of expedient means for wanting to attain; fourth, attained wisdom. As the Sutra says: 'Furthermore, with unobstructed wisdom regarding the Dharma, one uses wisdom regarding the Dharma to understand the differences of all dharmas without destroying the expedient means; with unobstructed wisdom regarding meaning, one uses inferential wisdom to truly understand the differences of all dharmas; with unobstructed wisdom regarding language, one uses the correct view of worldly wisdom to expound the Dharma; with eloquence unhindered wisdom, one uses the expedient means of the ultimate truth wisdom to expound the Dharma.' Here, wisdom regarding the Dharma means understanding the differences of the truths without differing from the expedient means, and the differences of wisdom regarding the Dharma do not destroy the expedient means. Inferential wisdom means that just as one truly distinguishes in this way, so too are the others. Inferential wisdom truly understands the differences of the truths. The expedient means of ultimate truth wisdom should be understood as not being inverted or different explanations. What is the characteristic of non-self-conceit?
The Sutra says: 'Furthermore, with unobstructed wisdom regarding the Dharma, one understands the single characteristic of all dharmas without destroying it; with unobstructed wisdom regarding meaning, one understands the expedient means of the causes and conditions of the aggregates(Panca-skandha), realms(ayatana), and entrances(dhatu) of the truths; with unobstructed wisdom regarding language, one uses the auspicious and wonderful sounds, words, and phrases that all the world reveres to expound the Dharma; with eloquence unhindered wisdom, one uses the Dharma light of the unsurpassed and immeasurable Dharma that is expounded to expound the Dharma.'
The Treatise says: Here, the characteristics of non-self-conceit are of four kinds: first, the characteristic of non-self-conceit regarding the ultimate truth; second, the characteristic of non-self-conceit regarding the conventional truth; third, the characteristic of non-self-conceit in speaking beautifully; fourth, the characteristic of non-self-conceit in speaking of the unsurpassed. As the Sutra says: 'Furthermore, with unobstructed wisdom regarding the Dharma, one understands the single characteristic of all dharmas without destroying it; with unobstructed wisdom regarding meaning, one understands the aggregates(Panca-skandha)'
界入諦因緣集方便故，以辭無礙智知一切世間之所歸敬善妙音聲字句說法故，以樂說無礙智所說轉勝無量法明說法」故。是中一相不壞者，無我不壞故。我知無我、我證無我，如是等壞陰等方便入無我故，是故彼菩薩智境界成。一、聚積著我；二、異因著；三、欲著；四、作著。此對治如是次第，陰等方便應知。云何小乘大乘相？
經曰：複次以法無礙智知諸法無有差別攝在一乘，以義無礙智知分別諸乘差別門，以辭無礙智慧說諸乘不壞，以樂說無礙智於一一乘無量法明說。
論曰：是中小乘大乘相者，有四種：一、觀相；二、性相；三、解脫相；四、念相。如經「複次以法無礙智知諸法無有差別攝在一乘故，以義無礙智知分別諸乘差別門故，以辭無礙智慧說諸乘不壞故，以樂說無礙智於一一乘無量法明說」故。是中知諸法無有差別攝在一乘者，一觀不異應知。能說諸乘不壞者，依同解脫不懼。無量法明說者，種種法明分別說故。隨可度者依種種念行隨順解脫。云何菩薩地相？
經曰：複次以法無礙智知一切菩薩行法行智行隨智入，以義無礙智知分別說十地義差別入，以辭無礙智不壞說與隨順諸地道，以樂說無礙智說一一地無量相。
論曰：是中菩薩地相者，有四種：一、智相；二、說相；
【現代漢語翻譯】 現代漢語譯本：由於進入真諦的因緣彙集和方便，憑藉辭無礙智，知曉一切世間所歸向敬仰的善妙音聲字句，從而說法；憑藉樂說無礙智，所說的法更加殊勝，以無量的法光明來闡釋佛法。』其中，『一相不壞』指的是『無我不壞』。我知曉無我、我證悟無我，像這樣通過壞滅五蘊等方便來證入無我，因此，那位菩薩的智慧境界得以成就。第一，積聚執著於我；第二，因不同而執著；第三，慾望上的執著；第四，行為上的執著。對此的對治方法，應當按照五蘊等方便次第來了解。什麼是小乘和大乘的相狀呢？
經文說：『再者，憑藉法無礙智，知曉諸法沒有差別，都攝於一乘；憑藉義無礙智，知曉分別諸乘的差別之門；憑藉辭無礙智，能夠宣說諸乘不被破壞；憑藉樂說無礙智，對於每一乘都以無量法光明來闡釋。』
論中說：這裡所說的小乘和大乘的相狀，有四種：第一，觀察之相；第二，自性之相；第三，解脫之相；第四，憶念之相。如經文所說：『再者，憑藉法無礙智，知曉諸法沒有差別，都攝於一乘；憑藉義無礙智，知曉分別諸乘的差別之門；憑藉辭無礙智，能夠宣說諸乘不被破壞；憑藉樂說無礙智，對於每一乘都以無量法光明來闡釋。』這裡，『知曉諸法沒有差別，都攝於一乘』，指的是對一觀不異的認知。『能夠宣說諸乘不被破壞』，指的是依靠共同的解脫而不懼怕。『以無量法光明來闡釋』，指的是以種種法光明來分別闡釋。隨順可以被度化的人，依據種種憶念修行，從而隨順解脫。什麼是菩薩地的相狀呢？
經文說：『再者，憑藉法無礙智，知曉一切菩薩的行法、行智、隨智而入；憑藉義無礙智，知曉分別宣說十地（Dashabhumika）的意義差別而入；憑藉辭無礙智，不破壞地宣說與隨順諸地的道；憑藉樂說無礙智，宣說每一地的無量相。』
論中說：這裡所說的菩薩地的相狀，有四種：第一，智慧之相；第二，宣說之相；
【English Translation】 English version: Because of the accumulation of causes and conditions and skillful means for entering the truth, with the eloquence of unobstructed wisdom (Pratibhana-pratisamvid), one knows the auspicious sounds, words, and phrases that all the world reveres and turns to, and thus expounds the Dharma; with the joy of unobstructed eloquence, the Dharma spoken becomes even more excellent, illuminating the Dharma with immeasurable light.』 Among these, 『the one aspect that is indestructible』 refers to 『the non-self that is indestructible.』 I know the non-self, I realize the non-self; in this way, through the skillful means of destroying the skandhas (aggregates) and so on, one enters into the non-self, and therefore, that Bodhisattva's realm of wisdom is accomplished. First, accumulating and clinging to self; second, clinging due to different causes; third, clinging to desires; fourth, clinging to actions. The antidotes to these should be understood in the order of the skillful means of the skandhas and so on. What are the characteristics of the Hinayana (Small Vehicle) and the Mahayana (Great Vehicle)?
The Sutra says: 『Furthermore, with the unobstructed wisdom of Dharma (Dharma-pratisamvid), one knows that all dharmas are without difference and are gathered into the One Vehicle; with the unobstructed wisdom of meaning (Artha-pratisamvid), one knows the gates of distinguishing the differences of the various vehicles; with the unobstructed wisdom of eloquence (Pratibhana-pratisamvid), one can declare that the various vehicles are not destroyed; with the joy of unobstructed eloquence (Nirukti-pratisamvid), one expounds with immeasurable light of Dharma on each and every vehicle.』
The Treatise says: Here, the characteristics of the Hinayana and the Mahayana are fourfold: first, the aspect of observation; second, the aspect of nature; third, the aspect of liberation; fourth, the aspect of mindfulness. As the Sutra says: 『Furthermore, with the unobstructed wisdom of Dharma, one knows that all dharmas are without difference and are gathered into the One Vehicle; with the unobstructed wisdom of meaning, one knows the gates of distinguishing the differences of the various vehicles; with the unobstructed wisdom of eloquence, one can declare that the various vehicles are not destroyed; with the joy of unobstructed eloquence, one expounds with immeasurable light of Dharma on each and every vehicle.』 Here, 『knowing that all dharmas are without difference and are gathered into the One Vehicle』 refers to the recognition of the non-difference of the One View. 『Being able to declare that the various vehicles are not destroyed』 refers to relying on the common liberation without fear. 『Expounding with immeasurable light of Dharma』 refers to expounding and distinguishing with various lights of Dharma. According to those who can be liberated, one follows the various practices of mindfulness in accordance with liberation. What are the characteristics of the Bodhisattva grounds (Bhumis)?
The Sutra says: 『Furthermore, with the unobstructed wisdom of Dharma, one knows all the practices of the Bodhisattvas, the practice of Dharma, the practice of wisdom, and entering according to wisdom; with the unobstructed wisdom of meaning, one knows and enters into the differences in meaning of explaining the ten grounds (Dashabhumika); with the unobstructed wisdom of eloquence, one declares without destroying the path that accords with the various grounds; with the joy of unobstructed eloquence, one declares the immeasurable aspects of each and every ground.』
The Treatise says: Here, the characteristics of the Bodhisattva grounds are fourfold: first, the aspect of wisdom; second, the aspect of declaration;
三、與方便相；四、入無量門相。如經「複次以法無礙智知一切菩薩行法行智行隨智入故，以義無礙智知分別說十地義差別入故，以辭無礙智知不壞說與隨順諸地道故，以樂說無礙智說一一地無量相」故。是中一切菩薩行者，法行、智行示現觀智說故。十地差別者，謂心說者，口言應知。不壞說與隨順諸地道者，不顛倒教授故。云何如來地相？
經曰：複次以法無礙智知一切佛於一念間得正覺，以義無礙智知種種時事相差別，以辭無礙智隨正覺差別說，以樂說無礙智於一一句法無量劫說而不窮盡。
論曰：是中如來地相者，有四種：一、法身相；二、色身相；三、正覺相；四、說相。如經「複次以法無礙智知一切佛於一念間得正覺故，以義無礙智知種種時事相差別故，以辭無礙智隨正覺差別說故，以樂說無礙智於一一句法無量劫說而不窮盡」故。是中時者，隨何劫中、成何等佛事者，隨以何等佛國土、隨何等佛身相者，隨名所記可得見聞故。隨正覺者，依十種佛如正覺應知。云何作住持相？
經曰：複次以法無礙智知一切佛語力無畏不共佛法大悲無礙智行轉法輪隨順一切智智，以義無礙智知隨順如來音聲出八萬四千隨眾生心隨根隨信差別，以辭無礙智一切眾生行以如來音聲不壞說，以樂說無礙智以
【現代漢語翻譯】 現代漢語譯本 三、與方便相應；四、入無量法門相應。如經文所說：『再者，以法無礙智了知一切菩薩的行法、行智、行隨智而入，以義無礙智了知分別解說十地之義的差別而入，以辭無礙智了知不破壞地說與隨順諸地之道，以樂說無礙智宣說每一地都有無量相。』因此，一切菩薩的行，法行、智行，是爲了示現觀智而宣說的。十地的差別，是指心中所想的和口中所說的，應當知曉。不破壞地說與隨順諸地之道，是指不顛倒地教授。什麼是如來地的相呢？
經文說：『再者，以法無礙智了知一切佛在一念之間證得正覺，以義無礙智了知種種時節事相的差別，以辭無礙智隨正覺的差別而宣說，以樂說無礙智對於每一句法都能在無量劫中宣說而不窮盡。』
論中說：如來地的相，有四種：一、法身相；二、色身相；三、正覺相；四、說相。如經文所說：『再者，以法無礙智了知一切佛在一念之間證得正覺，以義無礙智了知種種時節事相的差別，以辭無礙智隨正覺的差別而宣說，以樂說無礙智對於每一句法都能在無量劫中宣說而不窮盡。』這裡所說的『時』，是指在哪個劫中、成就了何種佛事，隨順於何種佛國土，隨順於何種佛身相，隨其名號的記載，可以得見得聞。隨順正覺，應當依據十種佛的如實正覺來理解。什麼是作住持相呢？
經文說：『再者，以法無礙智了知一切佛的語力、無畏、不共佛法、大悲無礙智行，轉法輪隨順一切智智，以義無礙智了知隨順如來的音聲，能發出八萬四千種隨眾生心、隨根、隨信的差別，以辭無礙智一切眾生行以如來音聲不壞說，以樂說無礙智以』
【English Translation】 English version Third, corresponding to the expedient means (Upaya); fourth, corresponding to entering limitless Dharma gates. As the sutra says, 'Furthermore, with unobstructed wisdom of Dharma (法無礙智), one knows that all Bodhisattvas enter through the practice of Dharma, the practice of wisdom, and the practice of following wisdom. With unobstructed wisdom of meaning (義無礙智), one knows and enters the differences in explaining the meaning of the ten grounds (十地). With unobstructed wisdom of language (辭無礙智), one knows how to speak without destroying and in accordance with the paths of the grounds. With unobstructed wisdom of eloquence (樂說無礙智), one speaks of the limitless aspects of each ground.' Therefore, the practice of all Bodhisattvas, the practice of Dharma, and the practice of wisdom are spoken to reveal the wisdom of observation. The differences of the ten grounds refer to what is thought in the mind and spoken by the mouth, which should be known. Speaking without destroying and in accordance with the paths of the grounds means teaching without reversing. What are the characteristics of the Tathagata's (如來) ground?
The sutra says, 'Furthermore, with unobstructed wisdom of Dharma, one knows that all Buddhas attain perfect enlightenment (正覺) in a single moment. With unobstructed wisdom of meaning, one knows the differences in various times and events. With unobstructed wisdom of language, one speaks according to the differences in perfect enlightenment. With unobstructed wisdom of eloquence, one can speak of each Dharma phrase for limitless kalpas (劫) without exhausting it.'
The treatise says, 'The characteristics of the Tathagata's ground are fourfold: first, the characteristic of the Dharma body (法身相); second, the characteristic of the form body (色身相); third, the characteristic of perfect enlightenment; fourth, the characteristic of speaking. As the sutra says, 'Furthermore, with unobstructed wisdom of Dharma, one knows that all Buddhas attain perfect enlightenment in a single moment. With unobstructed wisdom of meaning, one knows the differences in various times and events. With unobstructed wisdom of language, one speaks according to the differences in perfect enlightenment. With unobstructed wisdom of eloquence, one can speak of each Dharma phrase for limitless kalpas without exhausting it.' Here, 'time' refers to in which kalpa, what kind of Buddha activity is accomplished, in accordance with what kind of Buddha land, in accordance with what kind of Buddha body, according to the record of the name, it can be seen and heard. Following perfect enlightenment, one should know according to the ten kinds of Buddhas' true perfect enlightenment. What is the characteristic of upholding?
The sutra says, 'Furthermore, with unobstructed wisdom of Dharma, one knows that all Buddhas' power of speech, fearlessness, unique Buddha Dharmas, great compassion, unobstructed wisdom, the turning of the Dharma wheel in accordance with all-knowing wisdom (一切智智). With unobstructed wisdom of meaning, one knows that following the Tathagata's voice, eighty-four thousand kinds of differences arise according to the minds, roots, and beliefs of sentient beings. With unobstructed wisdom of language, all sentient beings practice speaking without destroying with the Tathagata's voice. With unobstructed wisdom of eloquence, with'
諸佛智行神通圓滿隨信說法。
論曰：是中作住持相者，有四種：一、覺相；二、差別相；三、說相；四、彼無量相。如經「複次以法無礙智知一切佛語力無畏不共佛法大悲無礙智行轉法輪隨順一切智智故，以義無礙智知隨順如來音聲出八萬四千隨眾生心隨根隨信差別故，以辭無礙智一切眾生行以如來音聲不壞說故，以樂說無礙智以諸佛智行神通圓滿隨信說法」故。是中佛語者，能說法故。力者，能破憍慢眾生故。無畏者，能降伏外道故。不共佛法者，不同聲聞辟支佛故。大悲者，常能說法故。無礙智行者，依彼說法故。轉法輪者，隨順說法故。此一切事，一切智智通達知故。隨心者，隨心性應知。諸佛智行神通圓滿者，諸佛法身此行為利益眾生行不可壞故。言圓滿，隨彼信故，示現菩薩無盡樂說。如是口業成就已說。云何法師自在成就？四種事示現：一、持成就；二、說成就；三、問答成就；四、受持成就。云何持成就？
經曰：佛子！菩薩如是善知無礙智，安住第九菩薩地，名為得諸佛法藏能作大法師。得眾義陀羅尼、眾法陀羅尼、起智陀羅尼、光明陀羅尼、善意陀羅尼、眾財陀羅尼、威德陀羅尼、無障礙門陀羅尼、無量陀羅尼，得種種義陀羅尼。得如是等陀羅尼門，滿足十阿僧祇百千陀羅尼門。如
【現代漢語翻譯】 現代漢語譯本：諸佛以智慧、行持和神通圓滿，隨順眾生的根性和信仰而說法。
論中說：在此處作為住持之相的，有四種：一、覺相；二、差別相；三、說相；四、彼無量相。如經文所說：『複次，以法無礙智了知一切佛的語力、無畏、不共佛法、大悲，以無礙智行來運轉法輪，隨順一切智智，所以，以義無礙智了知隨順如來的音聲，能發出八萬四千種音聲，隨順眾生的心、根性和信仰的差別；以辭無礙智，一切眾生都能通過如來的音聲不被破壞地說法；以樂說無礙智，憑藉諸佛的智慧、行持和神通圓滿，隨順眾生的根性和信仰而說法。』因此，佛語，是能夠說法的緣故。力，是能夠破除驕慢眾生的緣故。無畏，是能夠降伏外道的緣故。不共佛法，是不同於聲聞和辟支佛的緣故。大悲，是常常能夠說法的緣故。無礙智行，是依靠它來宣說佛法的緣故。轉法輪，是隨順佛法而說的緣故。這一切事情，都是一切智智通達了知的緣故。隨心，是隨順眾生的心性，應當知曉。諸佛的智慧、行持和神通圓滿，諸佛的法身以此行為利益眾生，這種行為是不可摧毀的緣故。說圓滿，是隨順眾生的信仰，示現菩薩無盡的樂說。像這樣，口業的成就已經說完了。那麼，法師的自在成就是怎樣的呢？有四種事情的示現：一、持成就；二、說成就；三、問答成就；四、受持成就。什麼是持成就呢？
經文說：『佛子！菩薩如果能夠這樣善於了知無礙智，安住在第九菩薩地，就稱為得到諸佛法藏，能夠成為大法師。得到眾義陀羅尼（總持諸義）、眾法陀羅尼（總持諸法）、起智陀羅尼（生起智慧）、光明陀羅尼（光明照耀）、善意陀羅尼（善妙意念）、眾財陀羅尼（無盡財富）、威德陀羅尼（威德具足）、無障礙門陀羅尼（通達無礙）、無量陀羅尼（無量功德），得到種種義陀羅尼。得到像這樣的陀羅尼門，滿足十阿僧祇百千陀羅尼門。』
【English Translation】 English version: The Buddhas, with their wisdom, conduct, and supernatural powers perfected, teach according to the faith of beings.
The treatise states: Among those who maintain the Dharma, there are four aspects: 1. The aspect of enlightenment; 2. The aspect of differentiation; 3. The aspect of teaching; 4. The aspect of immeasurability. As the sutra says, 'Furthermore, with unobstructed wisdom of the Dharma, knowing all the Buddha's power of speech, fearlessness, unique Buddha-dharmas, great compassion, and with unobstructed wisdom, turning the Dharma wheel in accordance with all-knowing wisdom, therefore, with unobstructed wisdom of meaning, knowing that following the Tathagata's voice can emit eighty-four thousand kinds of sounds, according to the differences in beings' minds, roots, and faith; with unobstructed wisdom of language, all beings can speak through the Tathagata's voice without being destroyed; with unobstructed wisdom of eloquent speech, relying on the Buddhas' wisdom, conduct, and supernatural powers perfected, teaching according to the faith of beings.' Therefore, the Buddha's speech is because it can teach the Dharma. Power is because it can break the arrogance of beings. Fearlessness is because it can subdue external paths. Unique Buddha-dharmas are because they are different from Sravakas and Pratyekabuddhas. Great compassion is because it can always teach the Dharma. Unobstructed wisdom and conduct are because they rely on it to proclaim the Dharma. Turning the Dharma wheel is because it speaks in accordance with the Dharma. All these things are known through the all-knowing wisdom. 'According to the mind' means according to the nature of beings' minds, it should be known. The Buddhas' wisdom, conduct, and supernatural powers are perfected; the Buddhas' Dharmakaya uses this conduct to benefit beings, and this conduct is indestructible. Saying 'perfected' is in accordance with the faith of beings, demonstrating the Bodhisattva's endless eloquent speech. Like this, the accomplishment of verbal karma has been spoken about. So, what is the accomplishment of a Dharma master's freedom? There are four kinds of demonstrations: 1. Accomplishment of upholding; 2. Accomplishment of speaking; 3. Accomplishment of questioning and answering; 4. Accomplishment of receiving and upholding. What is the accomplishment of upholding?
The sutra says, 'Buddha-sons! If a Bodhisattva can thus skillfully know unobstructed wisdom and abide in the ninth Bodhisattva ground, they are called having obtained the Dharma treasury of all Buddhas and can become a great Dharma master. They obtain the dharani (總持) of manifold meanings (眾義陀羅尼), the dharani of manifold dharmas (眾法陀羅尼), the dharani of arising wisdom (起智陀羅尼), the dharani of light (光明陀羅尼), the dharani of good intention (善意陀羅尼), the dharani of manifold wealth (眾財陀羅尼), the dharani of majestic virtue (威德陀羅尼), the dharani of unobstructed gate (無障礙門陀羅尼), the dharani of immeasurability (無量陀羅尼), and obtain various dharanis of meaning. Obtaining such dharani gates, they fulfill ten asankhyeya hundreds of thousands of dharani gates.'
是十阿僧祇百千音聲方便，如是十阿僧祇百千無量信樂門差別說法。是菩薩得如是十阿僧祇百千無量陀羅尼門，能于無量諸佛所聽法聞已不忘，如所聞法能以無量差別門為人演說。
論曰：持成就者，有十種陀羅尼：一、義陀羅尼，如經「得眾義陀羅尼」故。二、聞陀羅尼，如經「得眾法陀羅尼」故。三、智陀羅尼，如經「起智陀羅尼」故。四、放光陀羅尼，如經「光明陀羅尼」故。五、降伏他陀羅尼，如經「善意陀羅尼」故。六、供養如來佈施攝取貧窮眾生陀羅尼，如經「得眾財陀羅尼」故。七、于大乘中狹劣眾生示教利益陀羅尼，如經「威德陀羅尼」故。八、不斷辯才陀羅尼，如經「得無障礙門陀羅尼」故。九、無盡樂說陀羅尼，如經「得無量陀羅尼」故。十、種種義樂說陀羅尼，如經「得種種義陀羅尼」故。乃至隨所聞無量差別說如是等余經文，說成就、問答成就、受持成就，如經說應知，易解故不釋。余如前說。
經曰：是菩薩於一佛所，以十阿僧祇百千陀羅尼門聽受法：如從一佛聽法，余無量無邊諸佛亦復如是。是菩薩于禮敬佛時，所聞法明門能受，非多學聲聞，得大陀羅尼力，於十萬劫所能受持。是菩薩得如是陀羅尼力及無礙智樂說力說法。說法時在於法座，遍一切三千大千世界，隨眾生心
【現代漢語翻譯】 現代漢語譯本： 是十阿僧祇（asaṃkhya，無數）百千音聲方便，像這樣有十阿僧祇百千無量信樂門差別說法。這位菩薩獲得像這樣十阿僧祇百千無量陀羅尼門（dhāraṇī，總持），能夠在無量諸佛處聽聞佛法后不忘記，能夠像所聽聞的佛法那樣，用無量差別門為人演說。
論曰：持有成就的人，有十種陀羅尼：一、義陀羅尼，如經文所說『得眾義陀羅尼』的緣故。二、聞陀羅尼，如經文所說『得眾法陀羅尼』的緣故。三、智陀羅尼，如經文所說『起智陀羅尼』的緣故。四、放光陀羅尼，如經文所說『光明陀羅尼』的緣故。五、降伏他陀羅尼，如經文所說『善意陀羅尼』的緣故。六、供養如來佈施攝取貧窮眾生陀羅尼，如經文所說『得眾財陀羅尼』的緣故。七、對於大乘中狹劣的眾生，示教利益的陀羅尼，如經文所說『威德陀羅尼』的緣故。八、不斷辯才陀羅尼，如經文所說『得無障礙門陀羅尼』的緣故。九、無盡樂說陀羅尼，如經文所說『得無量陀羅尼』的緣故。十、種種義樂說陀羅尼，如經文所說『得種種義陀羅尼』的緣故。乃至隨所聽聞的無量差別說法，像這些其他的經文，所說的成就、問答成就、受持成就，如經文所說應當知道，因為容易理解所以不解釋。其餘的如前面所說。
經曰：這位菩薩在一尊佛處，以十阿僧祇百千陀羅尼門聽受佛法：像從一尊佛聽聞佛法一樣，其餘無量無邊的諸佛也是這樣。這位菩薩在禮敬佛的時候，所聽聞的法明門能夠接受，不是多學聲聞（śrāvaka，阿羅漢），得到大陀羅尼力，在十萬劫中所能受持的。這位菩薩得到像這樣的陀羅尼力以及無礙智樂說力說法。說法時在法座上，遍一切三千大千世界，隨眾生的心。
【English Translation】 English version: It is ten asaṃkhya (innumerable) hundreds of thousands of sound expedients, like this, there are ten asaṃkhya hundreds of thousands of immeasurable doors of faith and joy with differentiated teachings. This Bodhisattva obtains ten asaṃkhya hundreds of thousands of immeasurable dhāraṇī (total retention) doors like this, and is able to not forget after hearing the Dharma at immeasurable Buddhas' places, and is able to expound it for people with immeasurable differentiated doors like the Dharma that was heard.
Treatise says: One who holds accomplishment has ten kinds of dhāraṇī: 1. Meaning dhāraṇī, as the sutra says 'obtains the dhāraṇī of meanings'. 2. Hearing dhāraṇī, as the sutra says 'obtains the dhāraṇī of dharmas'. 3. Wisdom dhāraṇī, as the sutra says 'arises wisdom dhāraṇī'. 4. Emitting light dhāraṇī, as the sutra says 'light dhāraṇī'. 5. Subduing others dhāraṇī, as the sutra says 'good intention dhāraṇī'. 6. Making offerings to the Tathāgata, giving and gathering poor sentient beings dhāraṇī, as the sutra says 'obtains the dhāraṇī of wealth'. 7. For sentient beings who are narrow and inferior in the Mahāyāna, showing teaching and benefiting dhāraṇī, as the sutra says 'power and virtue dhāraṇī'. 8. Uninterrupted eloquence dhāraṇī, as the sutra says 'obtains the door of unobstructed dhāraṇī'. 9. Endless joyful speaking dhāraṇī, as the sutra says 'obtains immeasurable dhāraṇī'. 10. Various meanings joyful speaking dhāraṇī, as the sutra says 'obtains various meanings dhāraṇī'. Even to the extent of the immeasurable differentiated teachings that are heard, like these other sutra texts, the accomplishments, question and answer accomplishments, and upholding accomplishments that are spoken of, as the sutra says, should be known, because they are easy to understand, they are not explained. The rest is as previously said.
Sutra says: This Bodhisattva at one Buddha's place, with ten asaṃkhya hundreds of thousands of dhāraṇī doors, listens to and receives the Dharma: like listening to the Dharma from one Buddha, the rest of the immeasurable and boundless Buddhas are also like this. This Bodhisattva, when paying respects to the Buddha, is able to receive the door of Dharma clarity that is heard, not like the śrāvaka (arhat) who learns much, obtains great dhāraṇī power, and is able to uphold it for hundreds of thousands of kalpas. This Bodhisattva obtains dhāraṇī power like this, as well as unobstructed wisdom and joyful speaking power to teach the Dharma. When teaching the Dharma, on the Dharma seat, pervades all three thousand great thousand worlds, according to the minds of sentient beings.
差別說法。是菩薩法座，唯除諸佛及受職菩薩，於一切中最為殊勝，得無量法明。是菩薩處於法座，或以一音說，令一切大眾悉得解了、即得解了。或以種種音說，令一切大眾各得開解、即得開解。或但放光明說，令一切大眾各得解法、即得解法。或以一切毛孔皆出法音，或以三千大千世界所有色物皆出法音，或以一音周遍一切法界皆令得解，或以一切音聲法聲住持，或於一切世界歌詠樂音一切音聲皆出法音，或於一字聲中一切法字句聲皆差別說，或於不可說世界無量地水火風聚細微塵差別一一微塵中不可說法門皆悉能說。是菩薩，三千大千世界所有眾生於一念間一時問難，彼一一眾生以無量音聲差別問難，如一人所問餘者異問，是菩薩於一念間悉受如是問難，但以一音皆令開解。如是二三千大千世界，若三四五，若十二十三十四十五十，若百三千大千世界，若千三千大千世界，若萬十萬百萬若億三千大千世界，若十億百千萬億那由他，乃至無量無邊不可說不可說三千大千世界，滿中眾生於一念間一時問難，彼一一眾生以無量音聲差別問難，如一人所問餘者異問，是菩薩於一念間悉受如是問難，但以一音皆令開解。
是菩薩于不可說不可說世界遍滿其中，隨心、隨根、隨信為眾生說法，得法明故。求如來力滿足
【現代漢語翻譯】 現代漢語譯本： 差別說法。這是菩薩的法座，唯有諸佛以及受職菩薩才能坐，在一切法座中最為殊勝，能獲得無量的法明。這位菩薩處於法座之上，或者用一個聲音說法，使一切大眾都能理解、立即理解。或者用種種不同的聲音說法，使一切大眾各自開悟、立即開悟。或者僅僅放出光明來說法，使一切大眾各自理解佛法、立即理解佛法。或者從一切毛孔中都發出法音，或者從三千大千世界所有色物中都發出法音，或者用一個聲音周遍一切法界，使一切眾生都能理解，或者用一切音聲法聲住持，或者在一切世界歌詠樂音，一切音聲都發出法音，或者在一個字的聲音中，一切法的字句聲音都差別地說出，或者在不可說的世界中，無量地水火風聚集的細微塵埃中，每一個微塵中不可說的法門都能說出。這位菩薩，三千大千世界所有眾生在一念之間同時發問，他們每一個眾生都用無量音聲差別地發問，如同一個人所問的和其餘人所問的不同，這位菩薩在一念之間全部接受這樣的提問，僅僅用一個聲音就能使他們都開悟。 像這樣二三千大千世界，或者三四五，或者十二十三十四十五十，或者一百個三千大千世界，或者一千個三千大千世界，或者一萬、十萬、百萬，或者一億個三千大千世界，或者十億、百億、千萬億那由他（梵語， संख्या का नाम，數量單位），乃至無量無邊不可說不可說的三千大千世界，充滿其中的眾生在一念之間同時發問，他們每一個眾生都用無量音聲差別地發問，如同一個人所問的和其餘人所問的不同，這位菩薩在一念之間全部接受這樣的提問，僅僅用一個聲音就能使他們都開悟。 這位菩薩在不可說不可說的世界中遍滿其中，隨著眾生的心意、根器、信仰為眾生說法，因為獲得了法明。求如來的力量圓滿。
【English Translation】 English version: Explaining Differently. This is the Bodhisattva's Dharma seat, only Buddhas and Ordained Bodhisattvas can sit on it. It is the most supreme among all Dharma seats, capable of attaining immeasurable Dharma illumination. This Bodhisattva, seated upon the Dharma seat, either speaks with one sound, enabling all the assembly to understand and immediately understand. Or speaks with various sounds, enabling all the assembly to each awaken and immediately awaken. Or simply emits light to speak, enabling all the assembly to each understand the Dharma and immediately understand the Dharma. Or emits Dharma sounds from all pores, or emits Dharma sounds from all forms and objects in the three-thousand-great-thousand world system, or uses one sound to pervade all Dharma realms, enabling all to understand, or abides by all sound Dharma sounds, or sings and makes music in all worlds, with all sounds emitting Dharma sounds, or within the sound of one word, all the word-phrases of the Dharma are explained differently, or in unspeakable worlds, in the countless minute dust particles of earth, water, fire, and wind, each and every minute dust particle can speak of unspeakable Dharma doors. This Bodhisattva, if all beings in the three-thousand-great-thousand world system simultaneously ask questions in one thought, and each of those beings asks questions differently with immeasurable sounds, as one person asks one thing and another asks another, this Bodhisattva receives all such questions in one thought, and with just one sound enables them all to awaken. Like this, two or three thousand great thousand worlds, or three, four, or five, or ten, twelve, thirteen, fourteen, fifteen, or one hundred three-thousand-great-thousand world systems, or one thousand three-thousand-great-thousand world systems, or ten thousand, one hundred thousand, one million, or one hundred million three-thousand-great-thousand world systems, or ten million, one hundred million, one trillion nayutas (Sanskrit, a numerical unit), up to immeasurable, boundless, unspeakable, unspeakable three-thousand-great-thousand world systems, filled with beings simultaneously asking questions in one thought, and each of those beings asks questions differently with immeasurable sounds, as one person asks one thing and another asks another, this Bodhisattva receives all such questions in one thought, and with just one sound enables them all to awaken. This Bodhisattva pervades unspeakable, unspeakable worlds, teaching the Dharma to beings according to their minds, capacities, and faith, because they have attained Dharma illumination. Seeking the fulfillment of the Tathagata's power.
佛事，與一切眾生而作依止。
是菩薩轉倍精進，攝取如是智明。若於一一毛頭處，有不可說不可說世界微塵數如來大會，佛在其中而為說法，一一如來為不可說不可說世界微塵數眾生說法，一一眾生心中有不可說不可說世界微塵數心生，如來如是隨眾生心而與法門。如一佛，一切佛在一一毛頭處亦如是。如是一切法界中，於是中生大憶念力，於一念間從一切佛所受一切法明而不失一句，何況所說一切世界中眾生。
是菩薩住此菩薩善慧地中轉勝，晝夜更無餘念入佛境界，常得親近一切諸佛，通達甚深菩薩解脫。是菩薩隨順如是智，常入三昧不離親近諸佛，而於一一劫中見無量佛、無量百佛、無量千佛、無量百千佛、無量百千那由他佛、無量億佛、無量百億佛、無量千億佛、無量百千億佛、無量百千億那由他佛，以上妙供具供養恭敬尊重讚歎親近諸佛，于諸佛所種種問難通達說法陀羅尼。是菩薩彼諸善根轉勝明凈。佛子！譬如本真金，作莊嚴具已，繫在轉輪聖王若頸若頂，一切小王四天下人所有一切諸莊嚴具無能及者。如是佛子！菩薩住此菩薩善慧地中，彼諸善根轉勝明凈，一切聲聞辟支佛及下地菩薩所不能壞。是菩薩善根轉明，能照眾生煩惱心稠林處，照已還攝。佛子！譬如大梵王，二千世界中所有一
【現代漢語翻譯】 現代漢語譯本 佛事，是爲了給一切眾生提供依靠。 這位菩薩更加精進，攝取這樣的智慧光明。如果在每一個毛孔處，都有不可說不可說的世界微塵數（形容極多）的如來大會，佛在其中說法，每一位如來為不可說不可說的世界微塵數的眾生說法，每一個眾生心中有不可說不可說的世界微塵數的心念生起，如來就這樣隨著眾生的心念而給予法門。如同一尊佛，一切佛在每一個毛孔處也是這樣。像這樣在一切法界中，於此中生起強大的憶念力，在一念之間從一切佛那裡接受一切法門而不遺漏一句，更何況所說的一切世界中的眾生。 這位菩薩安住在這菩薩善慧地（菩薩修行的階段）中更加殊勝，日夜不再有其他念頭，進入佛的境界，常常能夠親近一切諸佛，通達甚深的菩薩解脫。這位菩薩隨順這樣的智慧，常常進入三昧（禪定）不離開親近諸佛，並且在每一個劫（極長的時間單位）中見到無量佛、無量百佛、無量千佛、無量百千佛、無量百千那由他佛（更大的數量單位）、無量億佛、無量百億佛、無量千億佛、無量百千億佛、無量百千億那由他佛，用最殊勝的供養品供養、恭敬、尊重、讚歎、親近諸佛，在諸佛那裡進行各種提問和辯難，通達說法陀羅尼（總持法門）。這位菩薩的那些善根更加殊勝明凈。佛子！譬如純真的黃金，製成莊嚴的飾品后，繫在轉輪聖王（擁有統治世界的理想君王）的脖子或頭頂上，一切小王和四大天下（古代印度人的世界觀）的人所擁有的一切莊嚴飾品都無法與之相比。像這樣，佛子！菩薩安住在這菩薩善慧地中，他的那些善根更加殊勝明凈，一切聲聞（聽聞佛法而證悟者）、辟支佛（獨自悟道者）以及下地菩薩都無法破壞。這位菩薩的善根更加明亮，能夠照亮眾生煩惱心念稠密如森林的地方，照亮之後又收攝回來。佛子！譬如大梵王（色界天的天王），在二千世界中所有的一切
【English Translation】 English version The Buddha's work is to provide refuge for all sentient beings. This Bodhisattva becomes even more diligent, absorbing such wisdom and light. If at each pore there are incalculable, unspeakable numbers of assemblies of Tathagatas (another name for Buddha) equal to the dust motes in countless worlds, with the Buddha in each assembly expounding the Dharma, and each Tathagata expounding the Dharma to incalculable, unspeakable numbers of sentient beings equal to the dust motes in countless worlds, and in the mind of each sentient being there arise incalculable, unspeakable numbers of thoughts equal to the dust motes in countless worlds, the Tathagata thus accords with the minds of sentient beings and bestows the Dharma. Just as with one Buddha, so it is with all Buddhas at each pore. In this way, throughout the entire Dharma Realm, great power of recollection arises, and in a single moment, one receives all the Dharma from all the Buddhas without missing a single word, let alone all the sentient beings in all the worlds spoken of. This Bodhisattva, dwelling in this Bodhisattva's Land of Good Wisdom, becomes even more excellent, with no other thoughts day and night, entering the realm of the Buddhas, constantly able to be near all the Buddhas, understanding the profound liberation of the Bodhisattvas. This Bodhisattva, following such wisdom, constantly enters Samadhi (a state of meditative consciousness) without leaving the proximity of the Buddhas, and in each Kalpa (an immense period of time) sees immeasurable Buddhas, immeasurable hundreds of Buddhas, immeasurable thousands of Buddhas, immeasurable hundreds of thousands of Buddhas, immeasurable hundreds of thousands of Nayutas (a large number) of Buddhas, immeasurable billions of Buddhas, immeasurable hundreds of billions of Buddhas, immeasurable thousands of billions of Buddhas, immeasurable hundreds of thousands of billions of Buddhas, immeasurable hundreds of thousands of billions of Nayutas of Buddhas, offering them with supreme offerings, revering, respecting, praising, and being near the Buddhas, asking various questions of the Buddhas, understanding the Dharani (a type of mantra or mnemonic device) of expounding the Dharma. The roots of goodness of this Bodhisattva become even more excellent and pure. O son of Buddha! Just as genuine gold, when made into ornaments and worn around the neck or on the head of a Chakravartin King (a universal monarch), cannot be matched by all the ornaments of all the lesser kings and people of the four continents (the world in ancient Indian cosmology). So it is, O son of Buddha! When a Bodhisattva dwells in this Bodhisattva's Land of Good Wisdom, his roots of goodness become even more excellent and pure, and cannot be destroyed by all the Sravakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas of lower stages. The roots of goodness of this Bodhisattva become brighter, able to illuminate the dense forests of afflictions in the minds of sentient beings, and after illuminating them, they are withdrawn. O son of Buddha! Just as the Great Brahma King (a deity in the Form Realm), among all the beings in two thousand worlds,
切深稠林處皆悉能照。如是佛子！菩薩住此菩薩善慧地中，彼諸善根光明照諸眾生煩惱心稠林處，照已還攝。是菩薩十波羅蜜中力波羅蜜增上，餘波羅蜜非不修習，隨力隨分。佛子！是名略說菩薩第九菩薩善慧地。若廣說者，于無量劫說不可盡。菩薩住此地中，多作大梵天王，得大勢力主二千世界，于自在中而得自在，如實正解最為殊勝，善能宣說聲聞辟支佛菩薩波羅蜜行，眾生問難無能窮盡。所作善業佈施愛語利益同事，是諸福德皆不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念一切種一切智智。常生是心：我當於一切眾生中，為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。復從是念發精進行，以精進力故，於一念間得十阿僧祇百千佛國土微塵數三昧，見十阿僧祇百千佛國土微塵數佛、知十阿僧祇百千佛國土微塵數佛神力、能動十阿僧祇百千佛國土微塵數世界、能入十阿僧祇百千佛國土微塵數世界、能照十阿僧祇百千佛國土微塵數世界、能化十阿僧祇百千佛國土微塵數世界眾生、能住壽十阿僧祇百千佛國土微塵數劫、能知過去未來世各十阿僧祇百千佛國土微塵數劫事、能善入十阿僧祇百千佛國土微塵數法門、能
【現代漢語翻譯】 現代漢語譯本 在極深極茂密的森林處，都能完全照亮。佛子啊！菩薩安住在這菩薩善慧地（Bodhisattva Good Wisdom Ground）中，這些善根的光明照耀著眾生充滿煩惱的心靈的稠密森林，照亮之後又收攝回來。這位菩薩在十波羅蜜（ten Pāramitās）中，以力波羅蜜（Power Pāramitā）最為增上，其餘的波羅蜜並非不修習，而是隨自己的能力和程度進行修習。佛子啊！這便是簡略地講述菩薩的第九菩薩善慧地。如果廣為宣說，即使經過無量劫也說不完。菩薩安住在這地中，多半會成為大梵天王（Mahābrahmā），得到主宰二千世界的大勢力，在自在之中獲得自在，如實地正確理解最為殊勝，善於宣說聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）、菩薩（Bodhisattva）的波羅蜜行，眾生提出的疑問沒有能夠窮盡的。所做的善業，如佈施（Dāna）、愛語（Priyavacana）、利益（Artha）、同事（Samānārthatā），這些福德都不離唸佛（Buddha-smṛti）、念法（Dharma-smṛti）、念僧（Saṃgha-smṛti）、念菩薩、念菩薩行、念波羅蜜、念十地（Ten Bhūmis）、念不壞力（Indestructible Power）、念無畏（Fearlessness）、念不共佛法（Unique Buddha Dharmas），乃至不離念一切種一切智智（Sarvākāra-jñāna）。常常生起這樣的心念：我應當在一切眾生中，成為首領、成為殊勝、成為偉大、成為美妙、成為最美妙、成為至上、成為無上、成為引導者、成為將帥、成為導師、成為至尊，乃至成為一切種一切智智的依止者。又從這個念頭發起精進行，因為精進的力量，在一念之間得到十阿僧祇百千佛國土微塵數（ten asaṃkhya hundreds of thousands of Buddha-lands dust-motes）的三昧（Samādhi），見到十阿僧祇百千佛國土微塵數的佛，知道十阿僧祇百千佛國土微塵數的佛的神力，能夠震動十阿僧祇百千佛國土微塵數的世界，能夠進入十阿僧祇百千佛國土微塵數的世界，能夠照耀十阿僧祇百千佛國土微塵數的世界，能夠化度十阿僧祇百千佛國土微塵數的世界的眾生，能夠住世十阿僧祇百千佛國土微塵數劫，能夠知道過去未來世各自十阿僧祇百千佛國土微塵數劫的事情，能夠善於進入十阿僧祇百千佛國土微塵數的法門，能夠
【English Translation】 English version They can illuminate all places, even the deepest and densest forests. O Buddhas' sons! When Bodhisattvas reside in this Bodhisattva Good Wisdom Ground (Bodhisattva Good Wisdom Ground), the light of these wholesome roots illuminates the dense forests of afflictions in the minds of all beings, and after illuminating, it retracts. Among the ten Pāramitās (ten Pāramitās), the Power Pāramitā (Power Pāramitā) is most enhanced for this Bodhisattva, while the other Pāramitās are not neglected, but practiced according to their ability and capacity. O Buddhas' sons! This is a brief explanation of the ninth Bodhisattva Good Wisdom Ground of Bodhisattvas. If explained extensively, it could not be exhausted even in countless kalpas. Bodhisattvas residing in this ground often become Great Brahmā Kings (Mahābrahmā), obtaining great power to rule two thousand worlds, gaining freedom within freedom, truly and correctly understanding the most excellent, and skillfully expounding the Pāramitā practices of Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), and Bodhisattvas (Bodhisattva). There is no end to the questions that beings ask. The virtuous deeds they perform, such as giving (Dāna), loving speech (Priyavacana), benefiting (Artha), and cooperation (Samānārthatā), are all inseparable from mindfulness of the Buddha (Buddha-smṛti), mindfulness of the Dharma (Dharma-smṛti), mindfulness of the Saṃgha (Saṃgha-smṛti), mindfulness of Bodhisattvas, mindfulness of Bodhisattva practices, mindfulness of the Pāramitās, mindfulness of the Ten Bhūmis (Ten Bhūmis), mindfulness of indestructible power (Indestructible Power), mindfulness of fearlessness (Fearlessness), mindfulness of the unique Buddha Dharmas (Unique Buddha Dharmas), and even inseparable from mindfulness of all aspects of all-knowing wisdom (Sarvākāra-jñāna). They constantly generate this thought: 'I shall be the leader, the most excellent, the greatest, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the general, the teacher, the most honored among all beings, and even the support for all aspects of all-knowing wisdom.' Furthermore, from this thought, they initiate diligent practice, and through the power of diligence, in a single moment, they attain samādhis (Samādhi) as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands (ten asaṃkhya hundreds of thousands of Buddha-lands dust-motes), see Buddhas as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, know the divine powers of Buddhas as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, can shake worlds as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, can enter worlds as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, can illuminate worlds as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, can transform beings in worlds as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, can live for kalpas as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, can know events of the past and future for kalpas as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, and can skillfully enter Dharma gates as numerous as dust motes in ten asaṃkhya hundreds of thousands of Buddha-lands, and can
變身為十阿僧祇百千佛國土微塵數，於一一身能示十阿僧祇百千佛國土微塵數菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數。示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億那由他劫不可數知。
十地經論善慧地第九卷之十一 大正藏第 26 冊 No. 1522 十地經論
十地經論法雲地第十卷之十二
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：菩薩於九地中已作凈佛國土及化眾生，第十地中修行令智覺滿足，此是勝故。此地中有八分差別：一、方便作滿足地分；二、得三昧滿足分；三、得受位分；四、入大盡分；五、地釋名分；六、神通力無上有上分；七、地影像分；八、地利益分。云何方便作滿足地分？
經曰：爾時金剛藏菩薩言：佛子！若菩薩如是無量智善觀智，乃至第九菩薩地善擇智，善滿足清白法、集無量助道法、善攝大功德智慧、廣行增上大悲、廣知世界差別、深入眾生界稠林行、念隨順入如來行境界、深入趣向如來力無畏不共佛法，名為得至一切種一切智智受位地。
論曰：是中地方便作滿足地分者，于初地至九地中善擇智業應知。如經「佛子！若
【現代漢語翻譯】 現代漢語譯本 能變現出十阿僧祇百千佛國土微塵數（形容極多的數量）的身，每一個身又能示現出十阿僧祇百千佛國土微塵數（形容極多的數量）的菩薩作為眷屬。如果憑藉願力而自在殊勝，菩薩的願力會超過這個數量。示現種種神通，或者身的神通，或者光明的神通，或者神通的神通，或者眼的神通，或者境界的神通，或者音聲的神通，或者行為的神通，或者莊嚴的神通，或者加持的神通，或者信仰的神通，或者業的神通。這些神通，乃至無量百千萬億那由他劫（極長的時間單位）也無法數清。
《十地經論》善慧地第九卷之十一 大正藏第 26 冊 No. 1522 《十地經論》
《十地經論》法雲地第十卷之十二
天親菩薩造
後魏北印度三藏菩提流支譯
論曰：菩薩在第九地中已經做了清凈佛國土和教化眾生的事情，在第十地中修行使智慧覺悟圓滿，這是最殊勝的緣故。此地中有八種差別：一、方便作成就圓滿地分；二、獲得三昧圓滿分；三、獲得受位分；四、進入大盡分；五、地釋名分；六、神通力無上有上分；七、地影像分；八、地利益分。什麼是方便作成就圓滿地分？
經曰：這時金剛藏菩薩（Bodhisattva Vajragarbha）說：『佛子！如果菩薩像這樣具有無量智慧善觀智，乃至第九菩薩地的善擇智，善於圓滿清凈的法，積聚無量助道法，善於攝取大功德智慧，廣泛地行持增上大悲，廣泛地瞭解世界差別，深入眾生界稠林行，心念隨順進入如來行境界，深入趣向如來力無畏不共佛法，這叫做得到至一切種一切智智受位地。』
論曰：這裡所說的方便作成就圓滿地分，是指從初地到第九地中善於選擇智慧事業，應當瞭解。如經中所說：『佛子！若
【English Translation】 English version Transforming into a number of bodies equal to the dust particles in ten asamkhya (innumerable) hundreds of thousands of Buddha lands, and each body is able to manifest a retinue of bodhisattvas equal to the dust particles in ten asamkhya (innumerable) hundreds of thousands of Buddha lands. If one is free and supreme through the power of vows, the bodhisattva's vow power exceeds this number. Manifesting various kinds of supernormal powers, whether it be of the body, or of light, or of supernormal power, or of the eye, or of the realm, or of sound, or of conduct, or of adornment, or of blessing, or of faith, or of karma. These supernormal powers, even for countless hundreds of thousands of millions of nayuta (a large number) kalpas (an age or aeon) cannot be fully known.
《Dasabhumika-sutra-sastra》, Chapter 9 on the Good Wisdom Ground, Volume 11 Taisho Tripitaka Volume 26, No. 1522, 《Dasabhumika-sutra-sastra》
《Dasabhumika-sutra-sastra》, Chapter 10 on the Dharma Cloud Ground, Volume 12
Composed by Bodhisattva Vasubandhu (Tianqin Pusa)
Translated by Tripitaka Bodhiruci from North India of the Later Wei Dynasty
Treatise: The bodhisattva has already purified Buddha lands and transformed sentient beings in the ninth ground. In the tenth ground, he cultivates to perfect his wisdom and awakening. This is why it is supreme. This ground has eight distinctions: 1. The aspect of expedient accomplishment and fulfillment of the ground; 2. The aspect of attaining samadhi (concentration) fulfillment; 3. The aspect of attaining the position; 4. The aspect of entering the great exhaustion; 5. The aspect of explaining the name of the ground; 6. The aspect of unsurpassed supreme power of supernormal abilities; 7. The aspect of the image of the ground; 8. The aspect of the benefits of the ground. What is the aspect of expedient accomplishment and fulfillment of the ground?
Sutra: At that time, Bodhisattva Vajragarbha (Jingangzang Pusa) said: 'Buddha-son! If a bodhisattva possesses such immeasurable wisdom and skillful contemplation, and even the skillful discernment of the ninth bodhisattva ground, is skilled in perfecting pure dharmas, accumulating immeasurable aids to enlightenment, is skilled in gathering great merit and wisdom, extensively practices increasing great compassion, extensively knows the differences of the worlds, deeply enters the dense forest of sentient beings' realms, and whose mind follows and enters the realm of the Tathagata's (Rulai) conduct, deeply approaches the Tathagata's (Rulai) powers, fearlessness, and unshared Buddha dharmas, this is called attaining the ground of receiving the position of all-knowing wisdom of all kinds.'
Treatise: Here, the aspect of expedient accomplishment and fulfillment of the ground refers to the skillful selection of wisdom activities from the first ground to the ninth ground, which should be understood. As the sutra says: 'Buddha-son! If'
菩薩如是無量智善觀智，乃至第九菩薩地善擇智」故。此善擇智有七種相：一、善修行故，有三句，如經「善滿足清白法、集無量助道法、善攝大功德智慧」故。此諸句次第相釋應知。二、普遍隨順自利利他故，如經「廣行增上大悲」故。三、令佛土凈，如經「廣知世界差別」故。四、教化眾生，如經「深入眾生界稠林行」故。五、善解，如經「念隨順入如來行境界」故。如來境界者，真如法故。六、無厭足，如經「深入趣向如來力無畏不共佛法」故。七、地盡至入，如經「名為得至一切種一切智智受位地」故。如是十地方便作滿足地分已說。云何得三昧滿足分？
經曰：佛子！菩薩隨順行如是智，得入受位地，即得菩薩名離垢三昧而現在前，名入法界差別三昧、名莊嚴道場三昧、名一切種花光三昧、名海藏三昧、名海成就三昧、名虛空界廣三昧、名善擇一切法性三昧、名隨一切眾生心行三昧、名現一切諸佛現前住菩薩三昧而現在前，如是等上首十阿僧祇百千諸三昧門皆現在前。是菩薩皆悉入此一切三昧，善知三昧方便，乃至三昧所作正受。此菩薩乃至十阿僧祇百千三昧，最後三昧名一切智智受勝位菩薩三昧而現在前。
論曰：得三昧滿足者，離垢三昧等共眷屬現前故。離垢三昧者，離煩惱垢故。而現在
【現代漢語翻譯】 現代漢語譯本 『菩薩如是無量智善觀智，乃至第九菩薩地善擇智』的緣故。這種善擇智有七種相：第一，因為善於修行，所以有三句話，如經文所說『善於滿足清白法、積聚無量助道法、善於攝取大功德智慧』的緣故。這些句子的次第解釋應當知曉。第二，普遍隨順自利利他，如經文所說『廣行增上大悲』的緣故。第三，使佛土清凈，如經文所說『廣知世界差別』的緣故。第四，教化眾生，如經文所說『深入眾生界稠林行』的緣故。第五，善於理解，如經文所說『念隨順入如來行境界』的緣故。如來境界，是真如法的緣故。第六，沒有厭足，如經文所說『深入趣向如來力無畏不共佛法』的緣故。第七，到達地的盡頭而進入，如經文所說『名為得至一切種一切智智受位地』的緣故。像這樣十方方便作成滿足地的部分已經說完。怎樣得到三昧滿足的部分？
經文說：『佛子！菩薩隨順行如是智，得入受位地，即得菩薩名離垢三昧（Vimalā Samādhi，離垢三昧）而現在前，名入法界差別三昧（Dharmadhātu-viśeṣa Samādhi，入法界差別三昧）、名莊嚴道場三昧（Maṇḍala-vyūha Samādhi，莊嚴道場三昧）、名一切種花光三昧（Sarva-prakāra-puṣpa-prabhāsa Samādhi，一切種花光三昧）、名海藏三昧（Sāgara-garbha Samādhi，海藏三昧）、名海成就三昧（Sāgara-siddhi Samādhi，海成就三昧）、名虛空界廣三昧（Ākāśadhātu-vistīrṇa Samādhi，虛空界廣三昧）、名善擇一切法性三昧（Suvica-sarva-dharma-svabhāva Samādhi，善擇一切法性三昧）、名隨一切眾生心行三昧（Sarva-sattva-citta-carita-anugata Samādhi，隨一切眾生心行三昧）、名現一切諸佛現前住菩薩三昧（Sarva-buddha-pratyupasthāna-sthita-bodhisattva Samādhi，現一切諸佛現前住菩薩三昧）而現在前，像這樣等上首十阿僧祇百千諸三昧門都現在前。是菩薩都進入此一切三昧，善於知道三昧方便，乃至三昧所作正受。此菩薩乃至十阿僧祇百千三昧，最後三昧名一切智智受勝位菩薩三昧（Sarvākāra-jñāna-vara-sthāna-prāpta-bodhisattva Samādhi，一切智智受勝位菩薩三昧）而現在前。』
論中說：得到三昧滿足，是因為離垢三昧等及其眷屬顯現的緣故。離垢三昧，是因為遠離煩惱垢的緣故。而現在
【English Translation】 English version 『Because Bodhisattvas possess such immeasurable wisdom, the wisdom of good observation, and even the wisdom of good selection at the ninth Bodhisattva ground.』 This wisdom of good selection has seven aspects: First, because of good practice, there are three phrases, as the sutra says, 『Good at fulfilling pure and virtuous dharmas, accumulating immeasurable auxiliary dharmas, and good at gathering great merit and wisdom.』 The sequential explanation of these phrases should be understood. Second, universally according with benefiting oneself and others, as the sutra says, 『Extensively practicing increasing great compassion.』 Third, purifying the Buddha-lands, as the sutra says, 『Extensively knowing the differences of the worlds.』 Fourth, teaching and transforming sentient beings, as the sutra says, 『Deeply entering the dense forest of the realms of sentient beings.』 Fifth, good at understanding, as the sutra says, 『Mindfully according with entering the realm of the Tathāgata』s conduct.』 The realm of the Tathāgata is the true suchness dharma. Sixth, without satiety, as the sutra says, 『Deeply entering and approaching the Tathāgata』s powers, fearlessnesses, and unshared Buddha-dharmas.』 Seventh, reaching the end of the ground and entering, as the sutra says, 『Called attaining the ground of receiving the position of all kinds of all-knowing wisdom.』 Thus, the part of the ground of fulfilling the skillful means of the ten directions has been explained. How to attain the part of fulfilling samādhi?
The sutra says: 『Buddha-children! Bodhisattvas, according with practicing such wisdom, attain entering the ground of receiving the position, and immediately attain the Bodhisattva named Vimalā Samādhi (離垢三昧, the Samādhi of Being Free from Defilement) manifesting before them, named Dharmadhātu-viśeṣa Samādhi (入法界差別三昧, the Samādhi of Differentiating the Realm of Dharma), named Maṇḍala-vyūha Samādhi (莊嚴道場三昧, the Samādhi of Adorning the Maṇḍala), named Sarva-prakāra-puṣpa-prabhāsa Samādhi (一切種花光三昧, the Samādhi of the Light of All Kinds of Flowers), named Sāgara-garbha Samādhi (海藏三昧, the Samādhi of the Ocean Treasury), named Sāgara-siddhi Samādhi (海成就三昧, the Samādhi of the Ocean Accomplishment), named Ākāśadhātu-vistīrṇa Samādhi (虛空界廣三昧, the Samādhi of the Vastness of the Realm of Space), named Suvica-sarva-dharma-svabhāva Samādhi (善擇一切法性三昧, the Samādhi of Good Selection of the Nature of All Dharmas), named Sarva-sattva-citta-carita-anugata Samādhi (隨一切眾生心行三昧, the Samādhi of Following the Thoughts and Conduct of All Sentient Beings), named Sarva-buddha-pratyupasthāna-sthita-bodhisattva Samādhi (現一切諸佛現前住菩薩三昧, the Samādhi of the Bodhisattva Abiding in the Presence of All Buddhas) manifesting before them, like this, the ten asaṃkhya hundreds of thousands of samādhi gates, headed by these, all manifest before them. These Bodhisattvas all enter all these samādhis, are good at knowing the skillful means of samādhi, and even the correct reception produced by samādhi. These Bodhisattvas, even the ten asaṃkhya hundreds of thousands of samādhis, the last samādhi is named Sarvākāra-jñāna-vara-sthāna-prāpta-bodhisattva Samādhi (一切智智受勝位菩薩三昧, the Samādhi of the Bodhisattva Who Has Attained the Superior Position of All-Knowing Wisdom) manifesting before them.』
The treatise says: Attaining the fulfillment of samādhi is because the Vimalā Samādhi (離垢三昧) and its retinue manifest. The Vimalā Samādhi (離垢三昧) is because of being apart from the defilements of afflictions. And now
前者，不加功力自然現在前故。此離垢三昧復有九種三昧，離八種垢應知。一、入密無垢，如經「名入法界差別三昧」故。二、近無垢，如經「名莊嚴道場三昧」故。三、放光無垢，如經「名一切種花光三昧」故。四、陀羅尼無垢，如經「名海藏三昧」故。五、起通無垢，如經「名海成就三昧」故。六、清凈佛土無垢，有二句，無量正觀故，如經「名虛空界廣三昧、名善擇一切法性三昧」故。七、化眾生無垢，如經「名隨一切眾生心行三昧」故。八、正覺無垢，成菩提時一切諸佛迭共現前知故，如經「名現一切諸佛現前住菩薩三昧而現在前」故。乃至名一切智智受勝位菩薩三昧而現在前者，一切智智無分別、一切智智平等受位故。善知三昧方便乃至三昧所作正受者，滿足三昧事示現如是。十地得三昧滿足分已說。云何得受位分？
經曰：是三昧現在前時，即有大寶蓮華王出，周圓如十阿僧祇百千三千大千世界，一切眾寶間錯莊嚴，過於一切世間境界，出世間善根所生，行諸法如幻性境界所成。光明普照一切法界，過一切諸天所有境界。大琉璃摩尼寶為莖，不可量栴檀王為臺，大瑪瑙寶為須，閻浮檀金為葉。華身有無量光明，一切眾寶間錯其內。無量寶網彌覆其上，滿十三千大千世界微塵數等蓮花以為眷屬。如是
【現代漢語翻譯】 現代漢語譯本： 前者，不需額外功力，自然就能顯現於眼前。這種離垢三昧（lí gòu sān mèi，遠離塵垢的禪定）又有九種不同的三昧，應該理解為能遠離八種塵垢。一、入密無垢，如經文所說『名為入法界差別三昧（rù fǎ jiè chā bié sān mèi，進入法界差別禪定）』。二、近無垢，如經文所說『名為莊嚴道場三昧（zhuāng yán dào chǎng sān mèi，莊嚴道場的禪定）』。三、放光無垢，如經文所說『名為一切種花光三昧（yī qiè zhǒng huā guāng sān mèi，一切種類花光禪定）』。四、陀羅尼無垢，如經文所說『名為海藏三昧（hǎi zàng sān mèi，如海般深藏的禪定）』。五、起通無垢，如經文所說『名為海成就三昧（hǎi chéng jiù sān mèi，如海般成就的禪定）』。六、清凈佛土無垢，包含兩層含義，因其具有無量的正觀，如經文所說『名為虛空界廣三昧（xū kōng jiè guǎng sān mèi，虛空界廣大禪定）、名為善擇一切法性三昧（shàn zé yī qiè fǎ xìng sān mèi，善於選擇一切法性的禪定）』。七、化眾生無垢，如經文所說『名為隨一切眾生心行三昧（suí yī qiè zhòng shēng xīn xíng sān mèi，隨順一切眾生心行的禪定）』。八、正覺無垢，成就菩提時，一切諸佛共同顯現並知曉，如經文所說『名為現一切諸佛現前住菩薩三昧而現在前（xiàn yī qiè zhū fó xiàn qián zhù pú sà sān mèi ér xiàn zài qián，顯現一切諸佛現前安住菩薩的禪定而顯現於眼前）』。乃至名為一切智智受勝位菩薩三昧而現在前者（yī qiè zhì zhì shòu shèng wèi pú sà sān mèi ér xiàn zài qián，一切智慧接受殊勝地位菩薩的禪定而顯現於眼前），因為一切智智沒有分別，一切智智平等地接受地位。善於瞭解三昧的方便，乃至三昧所產生的正確感受，滿足三昧之事並如此示現。十地菩薩獲得三昧的圓滿部分已經講述完畢。如何獲得接受地位的部分呢？
經文說：當這種三昧顯現於眼前時，就會出現一個巨大的寶蓮花王，其周長如同十個阿僧祇（ā sēng qí，梵文，意為無數）百千三千大千世界，用各種珍寶交錯裝飾，超越一切世間境界，由出世間的善根所生，執行諸法如幻性境界所成就。光明普照一切法界，超過一切諸天所有的境界。以巨大的琉璃摩尼寶為莖，以不可計量的栴檀王為臺，以巨大的瑪瑙寶為須，以閻浮檀金為葉。花身具有無量的光明，一切珍寶交錯其中。無量的寶網覆蓋其上，充滿十三千大千世界微塵數般的蓮花作為眷屬。像這樣
【English Translation】 English version: The former, without adding effort, naturally appears before one's eyes. This 'stainless samadhi' (lí gòu sān mèi, samadhi free from defilements) further has nine kinds of samadhi, which should be understood as being able to remove eight kinds of defilements. First, 'entering secrecy without defilement', as the sutra says, 'named entering the samadhi of the differentiation of the Dharma realm' (rù fǎ jiè chā bié sān mèi, entering the samadhi of the differentiation of the Dharma realm). Second, 'nearness without defilement', as the sutra says, 'named the samadhi of adorning the Bodhimanda' (zhuāng yán dào chǎng sān mèi, the samadhi of adorning the Bodhimanda). Third, 'emitting light without defilement', as the sutra says, 'named the samadhi of the light of all kinds of flowers' (yī qiè zhǒng huā guāng sān mèi, the samadhi of the light of all kinds of flowers). Fourth, 'dharani without defilement', as the sutra says, 'named the samadhi of the ocean treasury' (hǎi zàng sān mèi, the samadhi of the ocean treasury). Fifth, 'arising of supernatural powers without defilement', as the sutra says, 'named the samadhi of ocean accomplishment' (hǎi chéng jiù sān mèi, the samadhi of ocean accomplishment). Sixth, 'pure Buddha-land without defilement', which contains two meanings, because it has immeasurable right contemplation, as the sutra says, 'named the vast samadhi of the space realm' (xū kōng jiè guǎng sān mèi, the vast samadhi of the space realm), 'named the samadhi of skillfully selecting the nature of all dharmas' (shàn zé yī qiè fǎ xìng sān mèi, the samadhi of skillfully selecting the nature of all dharmas). Seventh, 'transforming sentient beings without defilement', as the sutra says, 'named the samadhi of according with the minds and actions of all sentient beings' (suí yī qiè zhòng shēng xīn xíng sān mèi, the samadhi of according with the minds and actions of all sentient beings). Eighth, 'perfect enlightenment without defilement', when attaining Bodhi, all Buddhas jointly appear and know, as the sutra says, 'named the samadhi of all Buddhas appearing and abiding before the Bodhisattva and appearing before one' (xiàn yī qiè zhū fó xiàn qián zhù pú sà sān mèi ér xiàn zài qián, the samadhi of all Buddhas appearing and abiding before the Bodhisattva and appearing before one). Even named 'the samadhi of the Bodhisattva receiving the supreme position of all-knowing wisdom and appearing before one' (yī qiè zhì zhì shòu shèng wèi pú sà sān mèi ér xiàn zài qián, the samadhi of the Bodhisattva receiving the supreme position of all-knowing wisdom and appearing before one), because all-knowing wisdom has no discrimination, and all-knowing wisdom equally receives the position. Being skilled in understanding the means of samadhi, and even the correct feeling produced by samadhi, fulfilling the matter of samadhi and demonstrating it in this way. The complete part of samadhi obtained by the Ten Bhumi Bodhisattvas has already been explained. How to obtain the part of receiving the position?
The sutra says: When this samadhi appears before one, a great treasure lotus king will appear, its circumference is like ten 'asamkhya' (ā sēng qí, Sanskrit, meaning countless) hundreds of thousands of three thousand great thousand worlds, decorated with various treasures intertwined, surpassing all worldly realms, born from supramundane roots of goodness, accomplished by operating all dharmas like the realm of illusory nature. Its light universally illuminates all Dharma realms, exceeding all the realms possessed by all the devas. With a huge lapis lazuli mani jewel as its stem, with an immeasurable sandalwood king as its platform, with huge agate jewels as its stamens, and with jambudvipa gold as its leaves. The flower body has immeasurable light, with all treasures intertwined within it. Immeasurable treasure nets cover it, filled with lotus flowers equal to the number of dust motes in thirteen thousand great thousand worlds as its retinue. Like this
成就具足諸相已，爾時菩薩其身姝妙稱可花座。是菩薩得一切智智受勝位三昧力故，即時身在大寶蓮花王座上坐。是菩薩在大寶蓮花王座上坐時，爾時大寶蓮花王眷屬蓮花座上皆有菩薩，一一菩薩皆坐蓮花座上，圍繞彼菩薩。一一菩薩各得十十百千三昧，皆一心恭敬瞻仰大菩薩。
論曰：是中得受位者，隨何等座、隨何等身量、隨何等眷屬、隨何等相、隨何等出處、隨所得位、隨如是說，六事應知。是中座處者，有十種相：一、生相，如經「是三昧現在前時即有大寶蓮花王出」故。二、量相，如經「周圓如十阿僧祇百千三千大千世界」故。三、勝相，如經「一切眾寶間錯莊嚴」故。四、地相，如經「過於一切世間境界」故。五、因相，如經「出世間善根所生」故。六、成相，如經「行諸法如幻性境界所成」故。七、第一義相，如經「光明善照一切法界」故。善照者，名為正觀故。八、功德相，過一切諸天故，如經「過一切諸天所有境界」故。九、體相，莖臺等，如經「大琉璃摩尼寶為莖」等。十、莊嚴具足相，如經「花身有無量光明，一切眾寶間錯其內，無量寶網彌覆其上」故。隨何等身量者，身稱花座，如經「爾時菩薩其身姝妙，稱可花座」如是等。隨何等眷屬者，此坐處大寶蓮花王座眷屬菩薩眷屬住在其中
【現代漢語翻譯】 現代漢語譯本 成就具足諸相之後，那時菩薩的身體美好殊勝，與蓮花座相稱。這位菩薩因為獲得一切智智，承受殊勝地位的三昧之力，隨即身體坐在一大寶蓮花王座上。當這位菩薩坐在這大寶蓮花王座上時，所有大寶蓮花王的眷屬蓮花座上都有菩薩，每一位菩薩都坐在蓮花座上，圍繞著這位菩薩。每一位菩薩各自獲得十十百千三昧，都一心恭敬地瞻仰著大菩薩。
論曰：這裡說到獲得地位者，無論是何種座、何種身量、何種眷屬、何種相、何種出處、隨所得的地位，都應當瞭解這六件事。其中座處，有十種相：一、生相，如經文所說『當三昧現前時，即有大寶蓮花王出現』。二、量相，如經文所說『周圓如十阿僧祇百千三千大千世界』。三、勝相，如經文所說『一切眾寶交錯莊嚴』。四、地相，如經文所說『超過一切世間境界』。五、因相，如經文所說『由出世間善根所生』。六、成相，如經文所說『由行諸法如幻性境界所成』。七、第一義相，如經文所說『光明善照一切法界』。善照，名為正觀。八、功德相，超過一切諸天，如經文所說『超過一切諸天所有境界』。九、體相，莖臺等，如經文所說『以大琉璃摩尼寶為莖』等。十、莊嚴具足相，如經文所說『花身有無量光明，一切眾寶交錯其內，無量寶網彌覆其上』。 無論是何種身量，身體與蓮花座相稱，如經文所說『那時菩薩的身體美好殊勝，與蓮花座相稱』等等。無論是何種眷屬，此坐處大寶蓮花王座的眷屬菩薩眷屬都住在這裡面。
【English Translation】 English version Having accomplished and perfected all characteristics, at that time the Bodhisattva's body was beautiful and perfectly matched the lotus seat. Because this Bodhisattva had attained the power of Samadhi (Samadhi) of all-knowing wisdom and received the supreme position, his body immediately sat upon a great treasure lotus king seat. When this Bodhisattva was sitting on the great treasure lotus king seat, all the lotus seats of the great treasure lotus king's retinue had Bodhisattvas, each Bodhisattva sitting on a lotus seat, surrounding that Bodhisattva. Each Bodhisattva attained ten, ten, hundred, thousand Samadhis, all with one mind respectfully gazing at the great Bodhisattva.
Treatise says: Among those who attain position, one should understand these six things: whatever seat, whatever body size, whatever retinue, whatever characteristics, whatever origin, and whatever position is attained. Among these, the seat has ten characteristics: First, the characteristic of arising, as the sutra says, 'When this Samadhi manifests, a great treasure lotus king appears.' Second, the characteristic of measure, as the sutra says, 'Its circumference is like ten Asamkhya (阿僧祇) hundred thousand three thousand great chiliocosms.' Third, the characteristic of excellence, as the sutra says, 'Adorned with the intermingling of all treasures.' Fourth, the characteristic of ground, as the sutra says, 'Surpassing all worldly realms.' Fifth, the characteristic of cause, as the sutra says, 'Born from supramundane roots of goodness.' Sixth, the characteristic of accomplishment, as the sutra says, 'Accomplished by practicing all dharmas as the realm of illusion.' Seventh, the characteristic of ultimate meaning, as the sutra says, 'Its light illuminates all Dharma realms.' Illuminating well is called right view. Eighth, the characteristic of merit, surpassing all devas (devas), as the sutra says, 'Surpassing all realms of all devas.' Ninth, the characteristic of substance, such as stem and platform, as the sutra says, 'With great lapis lazuli and mani (摩尼) jewels as the stem,' etc. Tenth, the characteristic of complete adornment, as the sutra says, 'The lotus body has immeasurable light, all treasures intermingled within, and immeasurable nets of jewels covering it.' Whatever the body size, the body matches the lotus seat, as the sutra says, 'At that time, the Bodhisattva's body was beautiful and perfectly matched the lotus seat,' and so on. Whatever the retinue, the retinue of Bodhisattvas of this great treasure lotus king seat dwells within it.
，如經「爾時大寶蓮花王眷屬」如是等。
經曰：是菩薩升大寶蓮花王座及眷屬菩薩坐蓮花座入三昧已，爾時十方一切世界皆大震動，一切惡道皆悉休息。光明普照一切法界，一切世界皆悉嚴凈，皆得見聞一切諸佛大會。何以故？佛子！是菩薩坐大寶蓮花王座時，即時兩足下放十阿僧祇百千光明，出已悉照十方無量阿鼻地獄等，滅眾生苦惱。兩膝放十阿僧祇百千光明，出已悉照十方無量畜生，滅除苦惱。臍輪放十阿僧祇百千光明，出已悉照十方無量餓鬼，滅除苦惱。左右脅放十阿僧祇百千光明，出已悉照十方無量人身，滅除苦惱。兩手放十阿僧祇百千光明，出已悉照十方無量諸天阿修羅宮。兩肩放十阿僧祇百千光明，出已悉照十方無量聲聞人。項背放十阿僧祇百千光明，出已悉照十方無量辟支佛身。面門放十阿僧祇百千光明，出已悉照十方無量從初發心乃至得九地菩薩。白毫相放十阿僧祇百千光明，出已悉照十方無量得位菩薩身而住，一切魔宮隱蔽不現。頂上放十阿僧祇百千三千大千世界微塵數光明，出已悉照十方一切諸佛大會，圍繞一切世界十匝，住虛空中成大光明輪網臺，名高大光明，作大供養供養諸佛。如是供養，從初發心乃至得九地菩薩所作供養諸佛，百分不及一，千分不及一，百千分不及一，百千那
【現代漢語翻譯】 現代漢語譯本：如經文所說：『爾時大寶蓮花王眷屬』（那時大寶蓮花王及其眷屬）等等。
經文說：這位菩薩升上大寶蓮花王座，以及眷屬菩薩們坐上蓮花座進入三昧（禪定）之後，那時十方一切世界都發生大震動，一切惡道都停止受苦。光明普遍照耀一切法界，一切世界都變得莊嚴清凈，都能見到聽聞一切諸佛的大會。為什麼呢？佛子！這位菩薩坐上大寶蓮花王座時，立刻從雙足下放出十阿僧祇（無數）百千光明，放出后照耀十方無量阿鼻地獄等等，滅除眾生的苦惱。雙膝放出十阿僧祇百千光明，放出后照耀十方無量畜生，滅除苦惱。臍輪放出十阿僧祇百千光明，放出后照耀十方無量餓鬼，滅除苦惱。左右兩脅放出十阿僧祇百千光明，放出后照耀十方無量人身，滅除苦惱。雙手放出十阿僧祇百千光明，放出后照耀十方無量諸天阿修羅（非天）宮殿。雙肩放出十阿僧祇百千光明，放出后照耀十方無量聲聞人。項背放出十阿僧祇百千光明，放出后照耀十方無量辟支佛（緣覺）身。面門放出十阿僧祇百千光明，放出后照耀十方無量從初發心乃至得到九地菩薩的修行者。白毫相（眉間白毫）放出十阿僧祇百千光明，放出后照耀十方無量得到果位的菩薩身而安住，一切魔宮都隱蔽不現。頂上放出十阿僧祇百千三千大千世界微塵數的光明，放出后照耀十方一切諸佛大會，圍繞一切世界十匝，停留在虛空中形成大光明輪網臺，名為高大光明，作廣大的供養來供養諸佛。這樣的供養，比起從初發心乃至得到九地菩薩所作的供養諸佛，百分不及一，千分不及一，百千分不及一，百千那
【English Translation】 English version: As stated in the sutra, 'At that time, the Great Treasure Lotus King and his retinue' and so on.
The sutra says: When this Bodhisattva ascends the Great Treasure Lotus King Throne, and the Bodhisattvas of his retinue sit on lotus thrones and enter Samadhi (meditative absorption), at that time, all worlds in the ten directions greatly tremble, and all evil paths cease from suffering. The light universally illuminates all Dharmadhatus (realms of reality), all worlds become adorned and pure, and all are able to see and hear the great assemblies of all Buddhas. Why is this? O son of Buddha! When this Bodhisattva sits upon the Great Treasure Lotus King Throne, immediately from beneath his two feet emanate ten Asankhyeyas (countless) of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable Avichi Hells (hell of incessant suffering) and so forth in the ten directions, extinguishing the suffering and afflictions of sentient beings. From his two knees emanate ten Asankhyeyas of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable animals in the ten directions, eliminating their suffering and afflictions. From his navel chakra emanate ten Asankhyeyas of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable hungry ghosts in the ten directions, eliminating their suffering and afflictions. From his left and right sides emanate ten Asankhyeyas of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable human bodies in the ten directions, eliminating their suffering and afflictions. From his two hands emanate ten Asankhyeyas of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable palaces of gods and Asuras (demigods) in the ten directions. From his two shoulders emanate ten Asankhyeyas of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable Shravakas (listeners) in the ten directions. From the back of his neck emanate ten Asankhyeyas of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable Pratyekabuddhas (solitary Buddhas) in the ten directions. From his face emanate ten Asankhyeyas of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable Bodhisattvas in the ten directions, from those who have initially aroused their minds to those who have attained the Ninth Ground. From the white hair mark (urna) between his eyebrows emanate ten Asankhyeyas of hundreds of thousands of rays of light, which, having emerged, illuminate the immeasurable Bodhisattvas who have attained positions, and all demon palaces are concealed and do not appear. From the top of his head emanate ten Asankhyeyas of hundreds of thousands of rays of light, equal to the number of dust motes in a three-thousand great thousand world system, which, having emerged, illuminate all the assemblies of all Buddhas in the ten directions, encircling all worlds ten times, and abiding in empty space, forming a great light wheel net platform, named 'High Great Light,' making great offerings to all Buddhas. Such offerings, compared to the offerings made to the Buddhas by those from the initial arising of the mind to those who have attained the Ninth Ground, are not equal to one percent, not equal to one thousandth, not equal to one hundred thousandth, not equal to one hundred thousand Niyutas.
由他分不及一，億分不及一，百億分不及一，千億分不及一，百千億分不及一，百千億那由他分不及一，乃至算數譬喻所不能及。是大光明輪網臺，勝十方世界所有華香末香燒香涂香散香、花鬘衣服、寶蓋幢幡、眾寶瓔珞摩尼寶珠供養之具，過於一切世間境界，以從出世間善根生故。一一佛大會上皆雨眾寶猶如大雨。若有眾生覺知如是供養者，當知皆是必定不退無上大道。如是諸光明雨大供養已，彼一切光明悉照十方一切諸佛大會，圍繞一切世界十匝，入諸佛足下。爾時彼諸佛及彼大菩薩，知某世界中某甲菩薩行如是菩薩道成就菩薩得位地時。又佛子！即時十方無邊菩薩乃至住九地者，皆來圍繞設大供養一心瞻仰，各得十十百千三昧。諸得位地菩薩，于功德莊嚴金剛萬字胸出一大光明名壞魔怨，有十阿僧祇百千光明以為眷屬，出已悉照十方無量世界，示無量神力，亦來入是大菩薩功德莊嚴金剛萬字胸。此光明滅已，是菩薩即時得百千增上大勢力功德智慧而現在前。
論曰：隨何等相者，一切世界動等相，如經「是菩薩升大寶蓮花王座乃至皆得見聞一切諸佛大會」故。隨何等出處者，以出光明故。複次光明，三種業應知：一、利益業；二、發覺業；三、攝伏業。如經「何以故？佛子！是菩薩坐大蓮花王座，即時兩
【現代漢語翻譯】 現代漢語譯本 由他（梵文音譯，數量單位）分之一不及，億分之一不及，百億分之一不及，千億分之一不及，百千億分之一不及，百千億那由他（梵文音譯，數量單位）分之一不及，乃至算數譬喻所不能及。這是大光明輪網臺，勝過十方世界所有華香、末香、燒香、涂香、散香、花鬘、衣服、寶蓋、幢幡、眾寶瓔珞、摩尼寶珠等供養之具，超過一切世間境界，因為是從出世間的善根所生。每一佛的大會上都下起眾寶，猶如大雨。若有眾生覺知這樣的供養，應當知道他們都是必定不退轉于無上大道。像這樣諸光明雨大供養之後，那一切光明都照耀十方一切諸佛大會，圍繞一切世界十匝，進入諸佛足下。這時，那些諸佛及那些大菩薩，知道某世界中某甲菩薩行這樣的菩薩道，成就菩薩得位地時。又，佛子！即時十方無邊菩薩乃至住在九地（菩薩修行階位）的菩薩，都來圍繞，設大供養，一心瞻仰，各自得到十十百千三昧（梵文音譯，正定）。諸得位地菩薩，于功德莊嚴金剛萬字胸（菩薩胸前的標誌）出一大光明，名叫壞魔怨，有十阿僧祇（梵文音譯，數量單位）百千光明作為眷屬，出來后照耀十方無量世界，示現無量神力，也來進入這位大菩薩功德莊嚴金剛萬字胸。這光明滅后，這位菩薩即時得到百千增上大勢力功德智慧而現在前。
論曰：隨何等相者，一切世界動等相，如經『是菩薩升大寶蓮花王座乃至皆得見聞一切諸佛大會』故。隨何等出處者，以出光明故。複次光明，三種業應知：一、利益業；二、發覺業；三、攝伏業。如經『何以故？佛子！是菩薩坐大蓮花王座，即時兩
【English Translation】 English version A fraction of a yuta (a large number), less than one hundred millionth, less than one hundred billionth, less than one trillionth, less than one hundred trillionth, less than one hundred trillion nayutas (another large number), even beyond what can be reached by calculation and analogy. This is the great light wheel net platform, surpassing all the flower incense, powdered incense, burning incense, anointing incense, scattered incense, flower garlands, clothing, jeweled canopies, banners, jeweled necklaces, mani jewels, and offerings in the ten directions of the world, exceeding all worldly realms, because it arises from supramundane roots of goodness. At each Buddha's great assembly, various treasures rain down like a great rain. If sentient beings are aware of such offerings, know that they are certain not to regress from the unsurpassed Great Path. After such great offerings of light rain, all that light illuminates all the Buddha assemblies in the ten directions, encircles all the worlds ten times, and enters beneath the feet of the Buddhas. At that time, those Buddhas and those great Bodhisattvas know that in a certain world, a certain Bodhisattva is practicing such a Bodhisattva path, achieving the position and stage of a Bodhisattva. Moreover, Buddha-child! Immediately, the boundless Bodhisattvas in the ten directions, even those dwelling in the ninth bhumi (stage of Bodhisattva practice), all come to surround, make great offerings, and reverently gaze with one mind, each obtaining ten, one hundred, and one thousand samadhis (state of meditative concentration). The Bodhisattvas who have attained a position and stage, from the vajra (diamond) swastika (auspicious symbol) on their chest adorned with merit, emit a great light called 'Destroying Mara's Enmity,' with ten asankhyas (incalculable number), hundreds of thousands of lights as its retinue, which, having emerged, illuminates the immeasurable worlds in the ten directions, displays immeasurable spiritual power, and also enters the vajra swastika on the chest of this great Bodhisattva, adorned with merit. When this light disappears, this Bodhisattva immediately obtains hundreds of thousands of increased great power, merit, wisdom, and appears before them.
Commentary: Regarding what kind of appearance, it is the appearance of the movement of all worlds, as the sutra says, 'This Bodhisattva ascends the great jeweled lotus king seat and thus is able to see and hear all the Buddha assemblies.' Regarding what kind of origin, it is because of the emission of light. Furthermore, the light should be understood to have three kinds of actions: first, the action of benefiting; second, the action of awakening; third, the action of subduing. As the sutra says, 'Why? Buddha-child! This Bodhisattva sits on the great lotus king seat, and immediately two
足下放十阿僧祇百千光明乃至功德智慧而現在前」故。必定不退無上大道，于地中決定義故。復有異義定不放逸，所作之事決定心故。功德莊嚴金剛萬字胸者，于菩薩胸中有功德莊嚴金剛萬字相，名為無比。
經曰：如是佛子！爾時諸佛放眉間白毫相光，名益一切智通，有阿僧祇光明眷屬，照於十方一切世界無有遺余，十匝圍繞一切世界，示于諸佛大神通力，勸發無量百千萬億諸佛。一切十方諸佛國土六種震動，滅除一切惡道苦惱，一切魔宮隱蔽不現，示一切諸佛得菩提處、示一切諸佛大會神通莊嚴之事，照明一切法界際、一切虛空界，盡一切世界已還來集，在一切菩薩大會之上週匝圍繞，示大神通光明莊嚴之事。是光明入彼大菩薩頂上，其諸眷屬光明入諸眷屬蓮花座上。菩薩頂上光明入是菩薩身時，彼諸菩薩各得先所未得十十百千三昧。彼諸光明一時入彼菩薩頂時，彼菩薩名為得位，入諸佛境界、具佛十力、墮在佛數。佛子！譬如轉輪聖王長子，玉女寶所生，具足王相。轉輪聖王令子在白象寶閻浮檀金座上，取四大海水，上張羅網寶蓋幡華寶幢種種莊嚴，手執金鐘香水灌子頂上，即名灌頂剎利王數，具足轉十善道故，得名轉輪聖王。如是佛子！彼菩薩從諸如來得受位已，名得智位，具足十力墮在佛數。佛子？
【現代漢語翻譯】 現代漢語譯本： 『足下放十阿僧祇（無數）百千光明乃至功德智慧而現在前』的緣故。必定不退轉于無上大道，因為在地中已經決定義了。還有另一種解釋，必定不放逸，因為所做的事情心意已決。功德莊嚴的金剛萬字胸相，是因為菩薩胸中有功德莊嚴的金剛萬字相，所以被稱為無比。
經中說：『像這樣的佛子！那時諸佛從眉間放出白毫相光，名為增益一切智通，有無數的光明眷屬，照耀十方一切世界沒有遺漏，十匝圍繞一切世界，顯示諸佛的大神通力，勸發無量百千萬億諸佛。一切十方諸佛國土發生六種震動，滅除一切惡道苦惱，一切魔宮隱蔽不現，顯示一切諸佛得菩提之處，顯示一切諸佛大會神通莊嚴之事，照明一切法界邊際、一切虛空邊際，窮盡一切世界之後返回聚集，在一切菩薩大會之上週匝圍繞，顯示大神通光明莊嚴之事。』這光明進入那位大菩薩的頭頂，那些眷屬的光明進入諸眷屬的蓮花座上。菩薩頭頂的光明進入這位菩薩身體時，那些菩薩各自得到先前未曾得到的十十百千三昧（正定）。那些光明一時進入那位菩薩頭頂時，那位菩薩名為得位，進入諸佛境界、具足佛的十力（十種力量）、位列于佛的行列。佛子！譬如轉輪聖王（統治世界的理想君主）的長子，由玉女寶所生，具足國王的相貌。轉輪聖王讓兒子坐在白象寶閻浮檀金座上，取四大海水，上面張掛羅網寶蓋幡華寶幢種種莊嚴，手執金鐘香水灌注兒子頭頂，即名為灌頂剎利王（貴族統治者）之列，具足轉十善道（十種善行）的緣故，得名轉輪聖王。像這樣，佛子！那位菩薩從諸如來（佛的稱號）處得到受位之後，名為得到智位，具足十力位列于佛的行列。佛子？
【English Translation】 English version: Because 'the soles of his feet emit countless asankhya (innumerable) hundreds of thousands of rays of light, even merit, virtue, and wisdom, and appear before him.' He will certainly not regress from the unsurpassed Great Path, because he has made a firm resolution in the earth. There is also another interpretation: he will certainly not be negligent, because his mind is resolute in the things he does. The Vajra Swastika (auspicious symbol) on his chest, adorned with merit and virtue, is because the Bodhisattva has the Vajra Swastika mark on his chest, adorned with merit and virtue, and is therefore called incomparable.
The Sutra says: 'Like this Buddha-son! At that time, the Buddhas emitted a white hair-mark light from between their eyebrows, called Increasing All-Wisdom Penetration, with countless light retinues, illuminating all worlds in the ten directions without omission, encircling all worlds ten times, demonstrating the great supernatural powers of the Buddhas, encouraging countless hundreds of thousands of millions of Buddhas. All the Buddha-lands in the ten directions shook in six ways, eliminating the suffering of all evil paths, all demon palaces were concealed and did not appear, showing all the places where the Buddhas attained Bodhi (enlightenment), showing all the great assemblies of Buddhas, the supernatural power adornments, illuminating the boundaries of all Dharma-realms, the boundaries of all empty space, exhausting all worlds, and then returning to gather, encircling the great assembly of all Bodhisattvas, demonstrating the great supernatural power and light adornments.' This light entered the crown of that great Bodhisattva, and the light of those retinues entered the lotus seats of the retinues. When the light from the crown of the Bodhisattva entered the body of this Bodhisattva, those Bodhisattvas each obtained ten, ten hundred, and thousand samadhis (meditative states) that they had not obtained before. When those lights entered the crown of that Bodhisattva at once, that Bodhisattva was called 'having attained position,' entered the realm of the Buddhas, possessed the ten powers of the Buddha (ten kinds of strength), and was numbered among the Buddhas. Buddha-son! It is like the eldest son of a Chakravartin (ideal universal ruler), born of a jewel-woman, possessing the marks of a king. The Chakravartin has his son sit on a white elephant jewel Jambudvipa (Indian subcontinent) gold seat, takes the four great seas, hangs nets, jewel canopies, banners, flowers, jewel streamers, and various adornments above, and pours fragrant water from a golden bell onto his son's head, and he is immediately named among the anointed Kshatriya (noble rulers), because he fully practices the ten virtuous paths (ten kinds of good deeds), he is named Chakravartin. Like this, Buddha-son! That Bodhisattva, having received position from the Tathagatas (title of a Buddha), is called 'having attained the position of wisdom,' possesses the ten powers and is numbered among the Buddhas. Buddha-son?
是名菩薩大乘位地。菩薩為是位故，受無量百千萬億苦難行事。是菩薩得是位已，無量功德智慧轉增，名為安住菩薩法雲地。
論曰：隨所得位者，諸如來光明，彼菩薩迭互知平等攝受故。如經「如是佛子！爾時諸佛放眉間白毫相光名益一切智通」如是等。云何得位如轉輪聖王長子？如經「譬如轉輪聖王長子」如是等。此菩薩同得位時，名為善住此地中，如經「是菩薩得是位已，無量功德智慧轉增，名為安住菩薩法雲地」。如是得受位分已說。云何入大盡分？入大盡分者，有五種：一、智大；二、解脫大；三、三昧大；四、陀羅尼大；五、神通大。此事依五種義分別應知。一、依正覺實智義；二、依心自在義；三、依發心即成就一切事義；四、依一切世間隨利益眾生義；五、依堪能度眾生義。云何智成就？
經曰：佛子！是菩薩住此菩薩法雲地，如實知欲界集、色界集、無色界集。如實知眾生界集、識界集、有為界集、無為界集、虛空界集、法界集，如實知涅槃界集。如實知邪見諸煩惱界集、世界成壞集、聲聞行集、辟支佛行集、菩薩行集、諸佛力無畏不共佛法色身法身集、一切種一切智智集、得菩提轉法輪示滅度集，略說乃至如實知入一切法成智差別集。是菩薩以如是智通達勝慧，如實知眾生業化、煩
【現代漢語翻譯】 現代漢語譯本：這就是所謂的菩薩大乘位地。菩薩爲了達到這個位地，承受了無量百千萬億的苦難行事。這位菩薩得到這個位地之後，無量的功德和智慧不斷增長，被稱為安住菩薩法雲地。
論曰：隨著所得到的位地，諸如來的光明，這些菩薩互相知道平等攝受的緣故。如經中所說：『如是佛子！爾時諸佛放眉間白毫相光名益一切智通』等等。如何得到位地就像轉輪聖王的長子一樣？如經中所說：『譬如轉輪聖王長子』等等。這位菩薩一同得到位地時，被稱為善住於此地中，如經中所說：『是菩薩得是位已，無量功德智慧轉增，名為安住菩薩法雲地』。像這樣得到受位分的情況已經說完了。如何進入大盡分？進入大盡分有五種：一、智大；二、解脫大；三、三昧大；四、陀羅尼（Dharani，總持）大；五、神通大。這件事依據五種意義分別應當知道。一、依據正覺實智義；二、依據心自在義；三、依據發心即成就一切事義；四、依據一切世間隨利益眾生義；五、依據堪能度眾生義。如何成就智慧？
經曰：佛子！這位菩薩安住於此菩薩法雲地，如實地知道欲界（Kamadhatu， desire realm）的集、集、無集。如實地知道眾生界（Sattvadhatu， realm of beings）的集、識界（Vijnanadhatu， realm of consciousness）的集、有為界（Samskrta-dhatu， conditioned realm）的集、無為界（Asamskrta-dhatu， unconditioned realm）的集、虛空界（Akasadhatu， realm of space）的集、法界（Dharmadhatu， realm of dharma）的集，如實地知道涅槃界（Nirvanadhatu， realm of Nirvana）的集。如實地知道邪見諸煩惱界（Kleshadhatu， realm of afflictions）的集、世界成壞集、聲聞行集、辟支佛（Pratyekabuddha， solitary Buddha）行集、菩薩行集、諸佛力無畏不共佛法色身法身集、一切種一切智智集、得菩提轉法輪示滅度集，簡略地說乃至如實地知道進入一切法成智差別集。這位菩薩以這樣的智通達殊勝的智慧，如實地知道眾生的業化、煩
【English Translation】 English version: This is what is called the Bodhisattva Mahayana stage. For the sake of this stage, a Bodhisattva endures immeasurable hundreds of thousands of millions of hardships and practices. After attaining this stage, the Bodhisattva's immeasurable merits and wisdom increase further, and is called abiding in the Bodhisattva Dharma Cloud Ground.
Treatise says: According to the stage attained, the light of all Tathagatas, these Bodhisattvas mutually know and equally receive. As the sutra says: 'Thus, Buddha-son! At that time, all Buddhas emit a white hair-mark light from between their eyebrows, named benefiting all wisdom.' and so on. How to attain the stage like the eldest son of a Chakravarti (universal monarch)? As the sutra says: 'For example, the eldest son of a Chakravarti' and so on. When this Bodhisattva attains the stage together, it is called dwelling well in this ground, as the sutra says: 'After this Bodhisattva attains this stage, immeasurable merits and wisdom increase further, and is called abiding in the Bodhisattva Dharma Cloud Ground.' Thus, the aspect of receiving the stage has been explained. How to enter the great exhaustion aspect? Entering the great exhaustion aspect has five aspects: first, great wisdom; second, great liberation; third, great samadhi; fourth, great Dharani (總持); fifth, great supernormal powers. This matter should be understood separately according to five meanings: first, according to the meaning of true wisdom of perfect enlightenment; second, according to the meaning of freedom of mind; third, according to the meaning of the aspiration to immediately accomplish all things; fourth, according to the meaning of benefiting all sentient beings in all worlds; fifth, according to the meaning of being capable of liberating sentient beings. How is wisdom accomplished?
Sutra says: Buddha-son! This Bodhisattva abides in this Bodhisattva Dharma Cloud Ground, and truly knows the accumulation of the Desire Realm (Kamadhatu), accumulation, non- accumulation. Truly knows the accumulation of the Realm of Beings (Sattvadhatu), the accumulation of the Realm of Consciousness (Vijnanadhatu), the accumulation of the Conditioned Realm (Samskrta-dhatu), the accumulation of the Unconditioned Realm (Asamskrta-dhatu), the accumulation of the Realm of Space (Akasadhatu), the accumulation of the Realm of Dharma (Dharmadhatu), and truly knows the accumulation of the Realm of Nirvana (Nirvanadhatu). Truly knows the accumulation of the Realm of Afflictions (Kleshadhatu) of heretical views, the accumulation of the formation and destruction of worlds, the accumulation of the practice of Sravakas (聲聞), the accumulation of the practice of Pratyekabuddhas (辟支佛), the accumulation of the practice of Bodhisattvas, the accumulation of the Dharmakaya (法身) and Rupakaya (色身) of the Buddhas' powers, fearlessness, and unshared Buddha-dharmas, the accumulation of all kinds of all-knowing wisdom, the accumulation of attaining Bodhi, turning the Dharma wheel, showing Nirvana, briefly speaking, even truly knows the accumulation of entering all dharmas and accomplishing the differences of wisdom. This Bodhisattva, with such wisdom, penetrates superior wisdom, and truly knows the karma transformation and afflictions of sentient beings.
惱化、見作化、世界化、法界化、聲聞化、辟支佛化、菩薩化、如來化，如實知一切分別無分別化。是菩薩如實知佛力持、法持、僧持、業持、煩惱持、時持、愿持、供養持、行持、劫持，如實知智持。是菩薩如實知諸佛所有細微入智，所謂行細微入智、退細微入智、入胎細微入智、生細微入智、奮迅細微入智、出家細微入智、得菩提細微入智、轉法輪細微入智、持壽命細微入智、示涅槃細微入智，如實知法久住細微入智。是菩薩如實知諸佛所有密處，所謂身密口密意密、籌量時非時密、與菩薩授記密、攝伏眾生密、乘種種密、一切根行差別密、一切信如實所作密，如實知行得菩提密。是菩薩如實知諸佛所有入劫智，所謂一劫入阿僧祇劫、阿僧祇劫入一劫，有數劫入無數劫、無數劫入有數劫，一念劫入無量劫、無量劫入一念劫，劫入非劫、非劫入劫，有佛劫入無佛劫、無佛劫入有佛劫、有佛劫入有佛劫、無佛劫入無佛劫，過去未來劫入現在劫、現在劫入過去未來劫、未來過去劫入現在劫、現在劫入未來過去劫，長劫入短劫、短劫入長劫、短劫入短劫、長劫入長劫，如實知一切劫相相入。是菩薩如實知諸佛所有入智，所謂入凡夫道智、入微塵智、入國土身菩提智、入眾生身心菩提智、入一切處隨菩提智、入亂行示現智、
【現代漢語翻譯】 現代漢語譯本： 菩薩了知惱化（煩惱的轉化）、見作化（見解和行為的轉化）、世界化（世界的轉化）、法界化（法界的轉化）、聲聞化（聲聞乘的轉化）、辟支佛化（辟支佛乘的轉化）、菩薩化（菩薩乘的轉化）、如來化（如來乘的轉化），如實地知曉一切分別和無分別的轉化。 這位菩薩如實地知曉佛陀的力量的保持（佛力持）、佛法的保持（法持）、僧團的保持（僧持）、業力的保持（業持）、煩惱的保持（煩惱持）、時節的保持（時持）、願力的保持（愿持）、供養的保持（供養持）、修行的保持（行持）、劫數的保持（劫持），如實地知曉智慧的保持（智持）。 這位菩薩如實地知曉諸佛所有的細微入智，也就是在修行上的細微入智、在退轉上的細微入智、在入胎時的細微入智、在出生時的細微入智、在奮迅時的細微入智、在出家時的細微入智、在獲得菩提時的細微入智、在轉法輪時的細微入智、在保持壽命時的細微入智、在示現涅槃時的細微入智，如實地知曉佛法長久住世的細微入智。 這位菩薩如實地知曉諸佛所有的秘密之處，也就是身密、口密、意密，籌量時機是否成熟的秘密，給予菩薩授記的秘密，攝伏眾生的秘密，乘的種種秘密，一切根器和行為差別的秘密，一切信心的如實所作的秘密，如實地知曉通過修行獲得菩提的秘密。 這位菩薩如實地知曉諸佛所有進入劫數的智慧，也就是將一個劫數放入無數劫數（阿僧祇劫），將無數劫數放入一個劫數，將有數量的劫數放入無數劫數，將無數劫數放入有數量的劫數，將一念的時間放入無量劫數，將無量劫數放入一念的時間，將劫數放入非劫數，將非劫數放入劫數，將有佛出世的劫數放入沒有佛出世的劫數，將沒有佛出世的劫數放入有佛出世的劫數，將有佛出世的劫數放入有佛出世的劫數，將沒有佛出世的劫數放入沒有佛出世的劫數，將過去和未來的劫數放入現在的劫數，將現在的劫數放入過去和未來的劫數，將未來和過去的劫數放入現在的劫數，將現在的劫數放入未來和過去的劫數，將長劫放入短劫，將短劫放入長劫，將短劫放入短劫，將長劫放入長劫，如實地知曉一切劫數相互進入。 這位菩薩如實地知曉諸佛所有進入的智慧，也就是進入凡夫道的智慧，進入微塵的智慧，進入國土身菩提的智慧，進入眾生身心菩提的智慧，進入一切處隨順菩提的智慧，進入混亂行為的示現智慧。
【English Translation】 English version: The Bodhisattva knows the transformation of afflictions (惱化, Nao Hua - transformation of afflictions), the transformation of views and actions (見作化, Jian Zuo Hua - transformation of views and actions), the transformation of the world (世界化, Shi Jie Hua - transformation of the world), the transformation of the Dharma realm (法界化, Fa Jie Hua - transformation of the Dharma realm), the transformation of Sravakas (聲聞化, Sheng Wen Hua - transformation of Sravakas), the transformation of Pratyekabuddhas (辟支佛化, Pi Zhi Fo Hua - transformation of Pratyekabuddhas), the transformation of Bodhisattvas (菩薩化, Pu Sa Hua - transformation of Bodhisattvas), the transformation of Tathagatas (如來化, Ru Lai Hua - transformation of Tathagatas), and truly knows all transformations with and without distinctions. This Bodhisattva truly knows the upholding of the Buddha's power (佛力持, Fo Li Chi - Buddha's power), the upholding of the Dharma (法持, Fa Chi - Dharma), the upholding of the Sangha (僧持, Seng Chi - Sangha), the upholding of karma (業持, Ye Chi - karma), the upholding of afflictions (煩惱持, Fan Nao Chi - afflictions), the upholding of time (時持, Shi Chi - time), the upholding of vows (愿持, Yuan Chi - vows), the upholding of offerings (供養持, Gong Yang Chi - offerings), the upholding of practice (行持, Xing Chi - practice), the upholding of kalpas (劫持, Jie Chi - kalpas), and truly knows the upholding of wisdom (智持, Zhi Chi - wisdom). This Bodhisattva truly knows all the subtle entrances into wisdom that all Buddhas possess, namely, the subtle entrance into wisdom in practice, the subtle entrance into wisdom in regression, the subtle entrance into wisdom in entering the womb, the subtle entrance into wisdom in birth, the subtle entrance into wisdom in vigorous progress, the subtle entrance into wisdom in renunciation, the subtle entrance into wisdom in attaining Bodhi, the subtle entrance into wisdom in turning the Dharma wheel, the subtle entrance into wisdom in maintaining life, the subtle entrance into wisdom in demonstrating Nirvana, and truly knows the subtle entrance into wisdom in the long-lasting abiding of the Dharma. This Bodhisattva truly knows all the secret places that all Buddhas possess, namely, the secret of body, the secret of speech, the secret of mind, the secret of measuring the appropriate and inappropriate times, the secret of bestowing predictions upon Bodhisattvas, the secret of subduing sentient beings, the secret of various vehicles, the secret of all differences in faculties and conduct, the secret of all actions truly performed with faith, and truly knows the secret of attaining Bodhi through practice. This Bodhisattva truly knows all the wisdom of entering kalpas that all Buddhas possess, namely, entering one kalpa into countless kalpas (阿僧祇劫, A Seng Qi Jie - asamkhya kalpas), entering countless kalpas into one kalpa, entering numbered kalpas into numberless kalpas, entering numberless kalpas into numbered kalpas, entering one thought-moment kalpa into immeasurable kalpas, entering immeasurable kalpas into one thought-moment kalpa, entering kalpas into non-kalpas, entering non-kalpas into kalpas, entering kalpas with Buddhas into kalpas without Buddhas, entering kalpas without Buddhas into kalpas with Buddhas, entering kalpas with Buddhas into kalpas with Buddhas, entering kalpas without Buddhas into kalpas without Buddhas, entering past and future kalpas into present kalpas, entering present kalpas into past and future kalpas, entering future and past kalpas into present kalpas, entering present kalpas into future and past kalpas, entering long kalpas into short kalpas, entering short kalpas into long kalpas, entering short kalpas into short kalpas, entering long kalpas into long kalpas, and truly knows all kalpas entering into each other. This Bodhisattva truly knows all the wisdom of entering that all Buddhas possess, namely, entering the wisdom of the path of ordinary beings, entering the wisdom of minute particles, entering the wisdom of the Bodhi of the body of the land, entering the wisdom of the Bodhi of the body and mind of sentient beings, entering the wisdom of following Bodhi in all places, entering the wisdom of demonstrating chaotic conduct.
入順行示現智、入逆行示現智、入思議不思議智、入世間出世間智行示現智、入聲聞智辟支佛智菩薩智，如實知如來智行智。佛子！諸佛智慧如是廣大無量無邊，菩薩住此地即能得入如是智慧。
論曰：是中智大復有七種應知：一、集智大；二、應化智大；三、加持智大；四、入細微智大；五、密處智大；六、入劫智大；七、入道智大。是中初依能斷疑力應知，第二依彼身起力，第三依彼如是如是轉行力，第四依彼應化加持善集不二智作故，第五依護根未熟眾生不令驚怖，第六依命行加持舍自在意故，第七依對治意說。是中集智者，因緣集智應知。彼復隨所有分染或凈或滅，隨所有三界處、隨所有眾生、隨染凈等心、隨所有有為法無為法無知知故。隨所有處虛空等，隨所說正不正法，隨所證不證，謂于涅槃隨所邪見過餘外道等彼不能證。隨所有器世間壞成、隨所有三乘，彼集差別應知。如經「佛子！是菩薩住此菩薩法雲地，如實知欲界集，乃至如實知入一切法成智差別集」故。是中應化智者，眾生應化等差別應知，如經「是菩薩以如是智通達勝慧乃至如實知一切分別無分別化」故。是中煩惱見作化者，應化示煩惱染見作故。法界化者，所說法行故，彼應化一切分別無分別如實知故。是中加持智者，如經「是菩薩
【現代漢語翻譯】 現代漢語譯本：入順行示現智（能夠順應事物發展規律而顯現的智慧）、入逆行示現智（能夠逆轉事物發展規律而顯現的智慧）、入思議不思議智（能夠理解可思議和不可思議之事的智慧）、入世間出世間智行示現智（能夠理解世間和出世間之事的智慧）、入聲聞智（聲聞乘的智慧）辟支佛智（緣覺乘的智慧）菩薩智（菩薩乘的智慧），如實知如來智行智（真實地瞭解如來的智慧和行為）。佛子！諸佛的智慧是如此廣大無量無邊，菩薩住在此地就能證入這樣的智慧。
論曰：這裡所說的智大，又有七種應該瞭解：一、集智大（積累智慧的廣大）；二、應化智大（應機教化的廣大）；三、加持智大（加持力的廣大）；四、入細微智大（深入細微之處的廣大）；五、密處智大（秘密之處的廣大）；六、入劫智大（進入劫數的廣大）；七、入道智大（進入正道的廣大）。其中，第一種是依靠斷除疑惑的力量，第二種是依靠自身所產生的力量，第三種是依靠如是如是地轉化的力量，第四種是依靠應化加持善巧地積累不二智慧的作用，第五種是依靠保護根器尚未成熟的眾生，不讓他們驚慌恐懼，第六種是依靠對命行的加持，捨棄自在的意念，第七種是依靠對治的意念來說明。其中，集智是指因緣集智，應該瞭解。它能夠了解所有分染或凈或滅，所有三界之處，所有眾生，所有染凈等心，所有有為法無為法，無知和知。能夠了解所有處所，如虛空等，所有所說的正法和不正法，所有所證和不證，即對於涅槃，所有邪見和其餘外道等，他們不能證得。能夠了解所有器世間的壞滅和產生，所有三乘，它們聚集的差別。如經中所說：『佛子！這位菩薩住在這菩薩法雲地，如實地瞭解欲界的聚集，乃至如實地瞭解進入一切法成就智慧的差別聚集。』其中，應化智是指眾生應化等的差別，應該瞭解，如經中所說：『這位菩薩以這樣的智慧通達殊勝的智慧，乃至如實地瞭解一切分別和無分別的化現。』其中，煩惱見作化是指應化示現煩惱染污的見解。法界化是指所說法的行為，他應化一切分別和無分別，如實地瞭解。其中，加持智如經中所說：
【English Translation】 English version: Entering the wisdom of manifesting in accordance with the flow (the wisdom of manifesting in accordance with the laws of development of things), entering the wisdom of manifesting against the flow (the wisdom of manifesting by reversing the laws of development of things), entering the wisdom of conceivable and inconceivable (the wisdom of understanding conceivable and inconceivable things), entering the wisdom of manifesting the conduct of worldly and otherworldly wisdom (the wisdom of understanding worldly and otherworldly things), entering the wisdom of Sravakas (the wisdom of the Sravaka vehicle), the wisdom of Pratyekabuddhas (the wisdom of the Pratyekabuddha vehicle), the wisdom of Bodhisattvas (the wisdom of the Bodhisattva vehicle), truly knowing the wisdom and conduct of the Tathagatas (truly understanding the wisdom and behavior of the Tathagatas). O sons of the Buddha! The wisdom of all Buddhas is so vast, immeasurable, and boundless that Bodhisattvas dwelling in this ground can attain such wisdom.
Treatise says: Among these great wisdoms, there are seven more that should be understood: 1. Greatness of accumulated wisdom; 2. Greatness of responsive transformation wisdom; 3. Greatness of blessing wisdom; 4. Greatness of entering subtle wisdom; 5. Greatness of secret place wisdom; 6. Greatness of entering kalpa wisdom; 7. Greatness of entering the path wisdom. Among these, the first relies on the power of cutting off doubts, the second relies on the power arising from that body, the third relies on the power of transforming in such and such a way, the fourth relies on the function of responsive transformation, blessing, and skillful accumulation of non-dual wisdom, the fifth relies on protecting beings whose roots are not yet mature, so as not to frighten them, the sixth relies on the blessing of life conduct, abandoning the idea of freedom, and the seventh relies on the idea of counteracting. Among these, accumulated wisdom refers to the wisdom of accumulating causes and conditions, which should be understood. It can understand all divisions of defilement, purity, or extinction, all places in the three realms, all beings, all minds of defilement and purity, all conditioned and unconditioned dharmas, ignorance and knowledge. It can understand all places, such as space, all righteous and unrighteous dharmas that are spoken, all that is attained and not attained, that is, regarding Nirvana, all wrong views and other external paths, which they cannot attain. It can understand all destruction and formation of the vessel world, all three vehicles, and the differences in their accumulation. As the sutra says: 'O sons of the Buddha! This Bodhisattva dwells in this Dharma Cloud Ground of the Bodhisattva, truly knowing the accumulation of the desire realm, and even truly knowing the accumulation of the differences in entering all dharmas and accomplishing wisdom.' Among these, responsive transformation wisdom refers to the differences in the responsive transformation of beings, which should be understood, as the sutra says: 'This Bodhisattva, with such wisdom, penetrates supreme wisdom, and even truly knows all differentiated and undifferentiated transformations.' Among these, the transformation of afflictions and views refers to the responsive transformation showing the defiled views of afflictions. The transformation of the Dharma realm refers to the conduct of the dharmas spoken, and he transforms all differentiated and undifferentiated, truly understanding. Among these, blessing wisdom, as the sutra says:
如實知佛力持乃至如實知智持」故，如經應知。是中智持者，一切智智故，此智慧作一切事故。入細微智者，如經「是菩薩如實知諸佛所有細微入智乃至如實知法久住細微入智」故，如經應知。是中奮迅者，現行七步等應知。是中密處智者，如經「是菩薩如實知諸佛所有密處乃至如實知行得菩提密」故，如經應知。是中入劫智者，所謂入劫，如經「是菩薩如實知諸佛所有入劫智，所謂一劫入阿僧祇劫乃至如實知一切劫相相入」故，如經應知。是中入者，平等解脫一切劫迭相入故。是中入道智者，依凡夫地依我慢行者、依信求生天者、依覺觀者，如經「是菩薩如實知諸佛所有入智，所謂入凡夫道智乃至即能得入如是智慧」故。如是七種智大已說。云何解脫大？
經曰：佛子！是菩薩如是通達此地行，得名菩薩不思議解脫門，無障礙解脫、凈智差別解脫、普門光解脫、如來藏解脫、隨順不退輪解脫、入通達三世解脫、法界藏解脫、解脫光輪解脫，名得菩薩一切境界無餘解脫。佛子！是菩薩十菩薩解脫門為首，得如是等無量無邊百千萬阿僧祇菩薩解脫門，皆于第十菩薩地中得；如是乃至無量無邊百千萬阿僧祇三昧，無量無邊百千萬阿僧祇陀羅尼，無量無邊百千萬阿僧祇神通，亦復如是。
論曰：是中解脫大者，
【現代漢語翻譯】 現代漢語譯本：『如實知佛力持乃至如實知智持』，如經文所說應當知曉。其中『智持』是指一切智智（Buddhajñāna，佛的智慧），因為這種智慧能成就一切事業。『入細微智』是指，如經文所說：『是菩薩如實知諸佛所有細微入智乃至如實知法久住細微入智』，如經文所說應當知曉。其中『奮迅』是指，顯現行走七步等，應當知曉。其中『密處智』是指，如經文所說：『是菩薩如實知諸佛所有密處乃至如實知行得菩提密』，如經文所說應當知曉。其中『入劫智』是指，所謂『入劫』，如經文所說：『是菩薩如實知諸佛所有入劫智，所謂一劫入阿僧祇劫乃至如實知一切劫相相入』，如經文所說應當知曉。其中『入』是指，平等解脫一切劫互相涉入。其中『入道智』是指，依凡夫地、依我慢行者、依信求生天者、依覺觀者，如經文所說：『是菩薩如實知諸佛所有入智，所謂入凡夫道智乃至即能得入如是智慧』。以上七種智大已經說完。什麼是解脫大呢？
經文說：『佛子！是菩薩如此通達此地之行，得名菩薩不思議解脫門，無障礙解脫、凈智差別解脫、普門光解脫、如來藏解脫、隨順不退輪解脫、入通達三世解脫、法界藏解脫、解**輪解脫，名得菩薩一切境界無餘解脫。佛子！是菩薩以十菩薩解脫門為首，得如是等無量無邊百千萬阿僧祇菩薩解脫門，皆于第十菩薩地中得；如是乃至無量無邊百千萬阿僧祇三昧（Samadhi，禪定），無量無邊百千萬阿僧祇陀羅尼（Dharani，總持），無量無邊百千萬阿僧祇神通，亦復如是。』
論中說：這裡所說的解脫大是指，
【English Translation】 English version: 'Truly knowing the Buddha's power-holding and even truly knowing the wisdom-holding,' as the sutra says, should be understood. Among these, 'wisdom-holding' refers to the Buddhajñāna (Buddha's wisdom), because this wisdom can accomplish all deeds. 'Entering subtle wisdom' refers to, as the sutra says, 'This Bodhisattva truly knows all the subtle entering wisdom of all Buddhas, and even truly knows the subtle entering wisdom of the Dharma's long abiding,' as the sutra says, should be understood. Among these, 'vigorous' refers to manifesting walking seven steps, etc., should be understood. Among these, 'secret place wisdom' refers to, as the sutra says, 'This Bodhisattva truly knows all the secret places of all Buddhas, and even truly knows the secret of attaining Bodhi through practice,' as the sutra says, should be understood. Among these, 'entering kalpa wisdom' refers to, so-called 'entering kalpa,' as the sutra says, 'This Bodhisattva truly knows all the entering kalpa wisdom of all Buddhas, so-called one kalpa entering asamkhya kalpas, and even truly knows all kalpas entering each other,' as the sutra says, should be understood. Among these, 'entering' refers to equally liberating all kalpas interpenetrating each other. Among these, 'entering the path wisdom' refers to relying on the ground of ordinary beings, relying on those who act with arrogance, relying on those who seek rebirth in heaven through faith, relying on those who contemplate and observe, as the sutra says, 'This Bodhisattva truly knows all the entering wisdom of all Buddhas, so-called entering the path wisdom of ordinary beings, and can immediately attain such wisdom.' The above seven kinds of great wisdom have been explained. What is great liberation?
The sutra says: 'Disciples of the Buddha! This Bodhisattva, having thus thoroughly understood the practice of this ground, is named the Bodhisattva's inconceivable gate of liberation, unobstructed liberation, liberation of pure wisdom differentiation, liberation of universal light, liberation of the Tathagatagarbha (Buddha-nature), liberation of the wheel of compliant non-regression, liberation of entering and penetrating the three times, liberation of the Dharma-realm treasury, liberation of the wheel of liberation, named attaining the Bodhisattva's complete liberation of all realms without remainder. Disciples of the Buddha! This Bodhisattva, with the ten Bodhisattva gates of liberation as the head, attains such immeasurable, boundless hundreds of thousands of nayutas of asamkhya Bodhisattva gates of liberation, all attained in the tenth Bodhisattva ground; thus, even immeasurable, boundless hundreds of thousands of nayutas of asamkhyas of Samadhi (meditative absorption), immeasurable, boundless hundreds of thousands of nayutas of asamkhyas of Dharani (mantras), immeasurable, boundless hundreds of thousands of nayutas of asamkhyas of supernormal powers, are also thus.'
The treatise says: The great liberation mentioned here refers to,
一、依神通境界，如經「佛子！是菩薩如是通達此地行，得名菩薩不思議解脫門」故。二、能至無量世界愿智無礙，如經「無障礙解脫」故。三、知世間出世間有學無學聲聞辟支佛菩薩如來解脫智等，如經「凈智差別解脫」故。四、隨意轉事，如經「普門光解脫」故。五、法陀羅尼，如經「如來藏解脫」故。六、能破他言，如經「隨順不退轉輪解脫」故。七、三世劫隨意住持，如經「入通達三世解脫」故。八、一切法一切種因緣集智，如經「法界藏解脫」故。九、光不離身而能普照，如經「解脫光輪解脫」故。十、依一時知無量世界諸眾生心，如經「名得菩薩一切境界無餘解脫」故。是中三昧大者，如經「如是乃至無量無邊百千萬阿僧祇三昧」故。是中陀羅尼大者，如經「無量無邊百千萬阿僧祇陀羅尼」故。是中神通大者，如經「無量無邊百千萬阿僧祇神通亦復如是」故。如是十地入大盡分已說。云何地釋名分？
經曰：是菩薩通達如是智慧隨順菩提，成就無量念力方便畢竟，是菩薩於十方無量佛所、無量大法明、無量大法照、無量大法雨，於一念間皆悉能受、能堪、能思、能持。佛子！譬如娑伽羅云澍大雨聚，餘地處不能受、不能堪、不能思、不能持，唯除大海。如是佛子！一切如來秘密處，所謂大法明、大
【現代漢語翻譯】 現代漢語譯本 一、依據神通境界，如經中所說：『佛子！這位菩薩如此通達此地之修行，因此得名菩薩不可思議解脫門。』 二、能夠到達無量世界，愿智無礙，如經中所說：『無障礙解脫。』 三、知曉世間和出世間有學、無學的聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，獨自證悟者）、菩薩（Bodhisattva，為救度眾生而修行者）、如來（Tathāgata，佛的稱號）的解脫智慧等等，如經中所說：『凈智差別解脫。』 四、能夠隨意轉變事物，如經中所說：『普門光解脫。』 五、具有法陀羅尼（Dharani，總持法門），如經中所說：『如來藏解脫。』 六、能夠駁破其他言論，如經中所說：『隨順不退轉輪解脫。』 七、能夠在三世劫中隨意住持，如經中所說：『入通達三世解脫。』 八、對於一切法的一切種類因緣具有集合的智慧，如經中所說：『法界藏解脫。』 九、光明不離自身而能夠普遍照耀，如經中所說：『解**輪解脫。』 十、依據一個瞬間知曉無量世界所有眾生的心，如經中所說：『名得菩薩一切境界無餘解脫。』 其中三昧（Samadhi，禪定）廣大者，如經中所說：『如是乃至無量無邊百千萬阿僧祇（Asamkhya，極大的數字單位）三昧。』 其中陀羅尼廣大者，如經中所說：『無量無邊百千萬阿僧祇陀羅尼。』 其中神通廣大者，如經中所說：『無量無邊百千萬阿僧祇神通亦復如是。』 像這樣，十地進入大盡分已經說完。 什麼是地釋名分？ 經中說：這位菩薩通達如此智慧，隨順菩提（Bodhi，覺悟），成就無量念力方便畢竟，這位菩薩於十方無量佛所、無量大法明、無量大法照、無量大法雨，於一念間都能夠接受、能夠堪忍、能夠思惟、能夠受持。佛子！譬如娑伽羅（Sāgara，大海）的云降下大雨，其餘地方不能接受、不能堪忍、不能思惟、不能受持，唯獨大海可以。 像這樣，佛子！一切如來的秘密之處，所謂大法明、大
【English Translation】 English version I. Based on the realm of supernormal powers, as stated in the sutra: 'Buddha's son! This Bodhisattva, having thoroughly understood the practice of this ground, is named the Bodhisattva's Inconceivable Liberation Door.' II. Able to reach immeasurable worlds, with unobstructed wisdom of vows, as stated in the sutra: 'Unobstructed Liberation.' III. Knowing the liberation wisdom of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment independently), Bodhisattvas (those who strive for enlightenment to save all beings), and Tathāgatas (Buddhas) in the mundane and supramundane realms, both with and without learning, as stated in the sutra: 'Liberation through the Differentiation of Pure Wisdom.' IV. Able to transform things at will, as stated in the sutra: 'Universal Light Liberation.' V. Possessing the Dharma Dharani (a mnemonic device, incantation, or spell), as stated in the sutra: 'Tathāgatagarbha Liberation.' VI. Able to refute the arguments of others, as stated in the sutra: 'Liberation through the Wheel of Non-Retreating Conformity.' VII. Able to abide at will in the three periods of time, as stated in the sutra: 'Entering and Penetrating the Liberation of the Three Times.' VIII. Possessing the collective wisdom of all kinds of causes and conditions for all dharmas, as stated in the sutra: 'Dharmadhatu Treasury Liberation.' IX. Light not leaving the body but able to illuminate universally, as stated in the sutra: 'Liberation of the ** Wheel.' X. Knowing the minds of all sentient beings in immeasurable worlds in a single moment, as stated in the sutra: 'Named the Bodhisattva's Complete Liberation from All Realms.' Among these Samadhis (meditative states), the great ones are as stated in the sutra: 'Thus, even immeasurable, boundless, hundreds of thousands of myriads of kotis of Asamkhyas (incalculable numbers) of Samadhis.' Among these Dharanis, the great ones are as stated in the sutra: 'Immeasurable, boundless, hundreds of thousands of myriads of kotis of Asamkhyas of Dharanis.' Among these supernormal powers, the great ones are as stated in the sutra: 'Immeasurable, boundless, hundreds of thousands of myriads of kotis of Asamkhyas of supernormal powers are also like this.' Thus, the entry into the great exhaustion division of the ten grounds has been explained. What is the division of explaining the names of the grounds? The sutra says: This Bodhisattva, having thoroughly understood such wisdom, conforms to Bodhi (enlightenment), and ultimately accomplishes immeasurable power of mindfulness and skillful means. This Bodhisattva, in the presence of immeasurable Buddhas in the ten directions, receives, endures, contemplates, and upholds immeasurable great Dharma lights, immeasurable great Dharma illuminations, and immeasurable great Dharma rains in a single moment. Buddha's son! For example, when the clouds of Sāgara (the ocean) pour down heavy rain, other places cannot receive, cannot endure, cannot contemplate, cannot uphold it, only the ocean can. Likewise, Buddha's son! All the secret places of the Tathāgatas, namely the great Dharma light, the great
法照、大法雨，彼一切眾生、一切聲聞辟支佛，皆不能受、不能堪、不能思、不能持，從初地乃至住九地菩薩，亦不能受、不能堪、不能思、不能持，唯此住法雲地菩薩，皆悉能受、能堪、能思、能持。佛子！譬如大海，一大龍王起大雲雨，皆悉能受、能堪、能思、能持。若二若三四五，若十二十三十四十五十，若百龍王，若千若萬若億若百億若千億若百千億那由他龍王，乃至無量無邊不可稱說諸大龍王起大雲雨，於一念間一時澍下，皆悉能受、能堪、能思、能持。所以者何？大海是無量廣大器故。如是佛子！菩薩住此菩薩法雲地中，於一佛所大法明、大法照、大法雨，皆悉能受、能堪、能思、能持。若二若三四五，若十二十三十四十五十，若百諸佛，若千若萬若億若百億若千億若百千億那由他諸佛，乃至無量無邊不可稱說諸佛所，大法明、大法照、大法雨，於一念間皆悉能受、能堪、能思、能持，是故此地名為法雲地。解脫月菩薩言：佛子！菩薩住此法雲地，幾許佛所大法明、大法照、大法雨，於一念間能受、能堪、能思、能持？金剛藏菩薩言：佛子！菩薩住此法雲地，于不可數不可說佛所大法明、大法照、大法雨，於一念間皆悉能受、能堪、能思、能持。佛子！譬如十方所有不可說百千萬億那由他佛國土微塵數等
{ "translations": [ "現代漢語譯本：", "法照（Dharma Light）、大法雨（Great Dharma Rain），所有那些眾生、所有聲聞（Śrāvaka）辟支佛（Pratyekabuddha），都不能接受、不能堪忍、不能思量、不能憶持。從初地乃至安住於九地（第九個菩薩階段）的菩薩，也不能接受、不能堪忍、不能思量、不能憶持。只有安住於法云地（Dharmamegha-bhumi，第十地）的菩薩，才都能夠接受、能夠堪忍、能夠思量、能夠憶持。佛子！譬如大海，一條大龍王興起大雲雨，都能夠接受、能夠堪忍、能夠思量、能夠憶持。如果是兩條、三條、四條、五條，十條、二十條、三十條、四十條、五十條，如果是百條龍王，千條、萬條、億條、百億條、千億條、百千億那由他（Nayuta，極大的數字單位）龍王，乃至無量無邊不可稱說的諸大龍王興起大雲雨，在一念之間一時降下，都能夠接受、能夠堪忍、能夠思量、能夠憶持。這是什麼緣故呢？因為大海是無量廣大的器皿的緣故。像這樣，佛子！菩薩安住於此菩薩法雲地中，對於一尊佛所說法的大法明（Great Dharma Light）、大法照（Great Dharma Illumination）、大法雨（Great Dharma Rain），都能夠接受、能夠堪忍、能夠思量、能夠憶持。如果是兩尊、三尊、四尊、五尊，十尊、二十尊、三十尊、四十尊、五十尊，如果是百尊諸佛，千尊、萬尊、億尊、百億尊、千億尊、百千億那由他諸佛，乃至無量無邊不可稱說的諸佛所說法的大法明（Great Dharma Light）、大法照（Great Dharma Illumination）、大法雨（Great Dharma Rain），在一念之間都能夠接受、能夠堪忍、能夠思量、能夠憶持，因此這個地被稱為法雲地。解脫月菩薩（Mukticandra Bodhisattva）說：佛子！菩薩安住於此法雲地，能夠在一念之間接受、堪忍、思量、憶持多少佛所說法的大法明（Great Dharma Light）、大法照（Great Dharma Illumination）、大法雨（Great Dharma Rain）呢？金剛藏菩薩（Vajragarbha Bodhisattva）說：佛子！菩薩安住於此法雲地，對於不可數不可說的佛所說法的大法明（Great Dharma Light）、大法照（Great Dharma Illumination）、大法雨（Great Dharma Rain），在一念之間都能夠接受、能夠堪忍、能夠思量、能夠憶持。佛子！譬如十方所有不可說百千萬億那由他佛國土微塵數等", "English version:", 'Dharma Light (法照), Great Dharma Rain (大法雨), all those beings, all Śrāvakas (聲聞) and Pratyekabuddhas (辟支佛), are unable to receive, unable to endure, unable to contemplate, unable to retain. Bodhisattvas from the first Bhumi (地, stage of Bodhisattva) up to those abiding in the ninth Bhumi (第九地, ninth stage of Bodhisattva), are also unable to receive, unable to endure, unable to contemplate, unable to retain. Only Bodhisattvas abiding in the Dharmamegha-bhumi (法雲地, tenth Bhumi) are able to receive, able to endure, able to contemplate, and able to retain all of them. O son of Buddha! It is like the great ocean, where a great Dragon King raises great clouds and rain, all of which it is able to receive, able to endure, able to contemplate, and able to retain. If there are two, three, four, five, ten, twenty, thirty, forty, fifty, or hundreds of Dragon Kings, or thousands, tens of thousands, millions, hundreds of millions, thousands of millions, hundreds of thousands of millions of Nayutas (那由他, a large number) of Dragon Kings, even countless, boundless, inexpressible great Dragon Kings raising great clouds and rain, pouring down all at once in a single moment, all of which it is able to receive, able to endure, able to contemplate, and able to retain. Why is this? Because the great ocean is a vessel of immeasurable vastness. Thus, O son of Buddha! Bodhisattvas abiding in this Bodhisattva Dharmamegha-bhumi, are able to receive, able to endure, able to contemplate, and able to retain all of the Great Dharma Light (大法明), Great Dharma Illumination (大法照), and Great Dharma Rain (大法雨) spoken by one Buddha. If there are two, three, four, five, ten, twenty, thirty, forty, fifty, or hundreds of Buddhas, or thousands, tens of thousands, millions, hundreds of millions, thousands of millions, hundreds of thousands of millions of Nayutas of Buddhas, even countless, boundless, inexpressible Buddhas, all of the Great Dharma Light (大法明), Great Dharma Illumination (大法照), and Great Dharma Rain (大法雨) spoken by them, they are able to receive, able to endure, able to contemplate, and able to retain all of them in a single moment. Therefore, this Bhumi is called Dharmamegha-bhumi. Mukticandra Bodhisattva (解脫月菩薩) said: O son of Buddha! Abiding in this Dharmamegha-bhumi, how many Buddhas\' Great Dharma Light (大法明), Great Dharma Illumination (大法照), and Great Dharma Rain (大法雨) are Bodhisattvas able to receive, able to endure, able to contemplate, and able to retain in a single moment? Vajragarbha Bodhisattva (金剛藏菩薩) said: O son of Buddha! Abiding in this Dharmamegha-bhumi, Bodhisattvas are able to receive, able to endure, able to contemplate, and able to retain all of the Great Dharma Light (大法明), Great Dharma Illumination (大法照), and Great Dharma Rain (大法雨) spoken by countless, inexpressible Buddhas in a single moment. O son of Buddha! It is like the number of dust motes in countless hundreds of thousands of millions of Nayutas of Buddha lands in the ten directions.' ] }
諸世界中所有眾生，彼眾生中一眾生得聞持陀羅尼無餘為佛持者，最大聲聞聞持陀羅尼第一。譬如金剛蓮華上佛，有名大勝比丘，聞持陀羅尼第一，其一眾產生就如是聞持陀羅尼力。如彼一眾生，餘一切世界所有眾生皆亦如是成就聞持陀羅尼力，其一人所受法第二人不重受，如是一切各各不同。佛子！于意云何？彼一切眾生所受聞持陀羅尼力寧為多不？解脫月菩薩言：佛子！彼一切眾生所受聞持陀羅尼力甚多無量。金剛藏菩薩言：佛子！我今當爲汝說。是菩薩住此法雲地，於一念間於一佛所名三世法界藏大法明、大法照、大法雨，皆悉能受、能堪、能思、能持。彼大法明、大法照、大法雨，受持方便上說，一切眾生聞持陀羅尼力，比此百分不及一，千分不及一，百千分不及一，百千那由他分不及一，億分不及一，百億分不及一，千億分不及一，百千億分不及一，百千億那由他分不及一，乃至算數譬喻所不能及。如一佛所如前所說，十方世界微塵數等諸佛所，復過此數無量無邊諸佛所，名三世法界藏大法明、大法照、大法雨，於一念間皆悉能受、能堪、能思、能持，是故此地名為法雲地。複次佛子！是菩薩住此法雲地，自從願力起大慈悲云、震大法雷音、通明無畏以為電光、大智慧光以為疾風、大福德善根為厚密雲、現
【現代漢語翻譯】 現代漢語譯本： 在所有世界中的所有眾生中，如果其中一個眾生能夠聽聞並持有陀羅尼（Dharani，總持法門）而毫無遺漏地成為佛陀的受持者，那麼這位最大的聲聞（Śrāvaka，聽聞佛法者）就是聽聞並持有陀羅尼的第一人。譬如金剛蓮花上的佛，有一位名叫大勝的比丘（Bhiksu，出家男眾），他是聽聞並持有陀羅尼的第一人，而這一個眾生就成就瞭如此聽聞並持有陀羅尼的力量。如同這一個眾生一樣，其餘一切世界的所有眾生也都如此成就聽聞並持有陀羅尼的力量，每個人所接受的法，第二個人不會重複接受，就像這樣一切各不相同。佛子（Buddhaputra，對菩薩的尊稱）！你認為如何？他們所有眾生所接受的聽聞並持有陀羅尼的力量是多還是不多呢？解脫月菩薩（Vimukticandra Bodhisattva）說：佛子！他們所有眾生所接受的聽聞並持有陀羅尼的力量非常多，是無量的。金剛藏菩薩（Vajragarbha Bodhisattva）說：佛子！我現在將為你說明。這位菩薩安住于這法雲地（Dharmamegha Bhumi，十地菩薩的最高階段），在一念之間，對於一位佛所說的名為三世法界藏大法明（Tri-adhva-dharmadhatu-garbha-mahadharma-aloka）、大法照（Mahadharma-prabha）、大法雨（Mahadharma-varsha）的法，都能夠接受、能夠堪忍、能夠思惟、能夠憶持。這些大法明、大法照、大法雨，受持的方便如上所述，一切眾生聽聞並持有陀羅尼的力量，與此相比，百分之一都不到，千分之一都不到，百千分之一都不到，百千那由他（Niyuta，數量單位）分之一都不到，億分之一都不到，百億分之一都不到，千億分之一都不到，百千億分之一都不到，百千億那由他分之一都不到，乃至用算數譬喻都無法比及。如同一位佛所說的如前所述，十方世界微塵數（塵埃的數量）那麼多的諸佛所說的，又超過這個數量無量無邊的諸佛所說的，名為三世法界藏大法明、大法照、大法雨的法，在一念之間都能夠接受、能夠堪忍、能夠思惟、能夠憶持，因此這塊地被稱為法雲地。再次，佛子！這位菩薩安住于這法雲地，自從願力生起大慈悲云，震大法雷音，通明無畏作為電光，大智慧光作為疾風，大福德善根作為厚密的云，顯現出
【English Translation】 English version: Among all sentient beings in all worlds, if one of those beings can hear and hold the Dharani (a mnemonic device, a collection of mantras) without omission, becoming the foremost holder among the Buddha's disciples, then that greatest Śrāvaka (a hearer of the Buddha's teachings) is the first to hear and hold the Dharani. For example, like the Buddha on the Vajra Lotus, there is a Bhiksu (a Buddhist monk) named Mahavijaya, who is the first to hear and hold the Dharani, and this one being achieves such power of hearing and holding the Dharani. Just as this one being does, all other sentient beings in all worlds also achieve the power of hearing and holding the Dharani, each receiving the Dharma differently, with no two beings receiving the same teachings in the same way. Buddhaputra (son of the Buddha, a respectful term for Bodhisattvas)! What do you think? Is the power of hearing and holding the Dharani received by all those beings great or not? Vimukticandra Bodhisattva (Liberation Moon Bodhisattva) said: Buddhaputra! The power of hearing and holding the Dharani received by all those beings is exceedingly great and immeasurable. Vajragarbha Bodhisattva (Vajra Essence Bodhisattva) said: Buddhaputra! I will now explain it to you. This Bodhisattva, dwelling in this Dharmamegha Bhumi (Cloud of Dharma Ground, the highest stage of the ten Bhumis of a Bodhisattva), in a single moment, can receive, endure, contemplate, and remember all the Dharmas spoken by a Buddha, known as Tri-adhva-dharmadhatu-garbha-mahadharma-aloka (Great Dharma Light of the Treasury of the Three Times and the Dharma Realm), Mahadharma-prabha (Great Dharma Radiance), and Mahadharma-varsha (Great Dharma Rain). The means of receiving and holding these Mahadharma-aloka, Mahadharma-prabha, and Mahadharma-varsha, as described above, compared to the power of hearing and holding the Dharani of all sentient beings, is less than one percent, less than one thousandth, less than one hundred thousandth, less than one hundred thousand Niyuta (a unit of measurement)th, less than one hundred millionth, less than one hundred millionth, less than one billionth, less than one hundred billionth, less than one hundred billion Niyuta th, and cannot even be compared by calculation or analogy. Just as with one Buddha as described before, with the Buddhas as numerous as the dust particles in the ten directions, and even more Buddhas beyond that number, immeasurable and boundless, speaking the Dharmas known as Tri-adhva-dharmadhatu-garbha-mahadharma-aloka, Mahadharma-prabha, and Mahadharma-varsha, in a single moment, they can all be received, endured, contemplated, and remembered. Therefore, this ground is called Dharmamegha Bhumi. Furthermore, Buddhaputra! This Bodhisattva, dwelling in this Dharmamegha Bhumi, from the power of their vows, arises great clouds of compassion, thunders with the sound of the great Dharma, uses unobstructed fearlessness as lightning, great wisdom light as swift winds, great merit and roots of goodness as thick and dense clouds, manifesting
種種色身為雜色云、說正法雨破諸魔怨，於一念間如前所說諸世界中所有微塵，如是百千萬億那由他世界皆悉遍覆，復過此數無量無邊百千萬億那由他世界亦皆遍覆，澍大甘露善根法雨，滅除眾生隨心所樂無明所起煩惱塵焰，是故此地名為法雲地。複次佛子！是菩薩住此菩薩法雲地，於一世界中從兜率天退、入胎、住胎、初生、出家、得佛道、請轉法輪、示大涅槃，一切佛事隨所度眾生得智自在。若三千大千世界乃至如前微塵數等世界，復過此數百千萬億阿僧祇世界，從兜率天退乃至示大涅槃，一切佛事隨所度眾生得智自在。
論曰：是中地釋名者，有三種：一、云法相似，以遍覆故，此地中聞法相似如虛空身遍覆故。二、滅塵除垢相似法，此法能滅眾生煩惱塵故。三、度眾生從兜率天退乃至示大涅槃故，漸化眾生故，如大雲雨產生一切卉物萌芽故。是中成就無量念力方便畢竟者，近說受持義故。如經「是菩薩通達如是智慧隨順菩提成就無量念力方便畢竟」故。復能受持眾多微密速疾持故，如經「是菩薩於十方無量佛所無量大法明」如是等。是中無量諸佛無量大法明者，說眾多故，入如來微密處故。一念間者，速疾受故。聞法者，性故、作故，二事示現。云何性？大法光明故，聞思智攝受故；大法照，修慧智攝
【現代漢語翻譯】 現代漢語譯本：種種色身化為雜色雲彩，宣說正法如雨般灑落，破除一切魔的怨恨，在一念之間，如同前面所說的諸世界中所有微塵的數量，這樣百千萬億那由他（nayuta，數量單位，意為億）世界都被遍佈覆蓋，甚至超過這個數量，無量無邊百千萬億那由他世界也都被遍佈覆蓋，降下甘露般的善根法雨，滅除眾生隨心所欲、因無明而起的煩惱塵焰，因此這塊地被稱為法雲地。再者，佛子！這位菩薩安住在這菩薩法雲地，在一個世界中，從兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在之處）退下、入胎、住胎、初生、出家、證得佛道、請轉法輪、示現大涅槃，一切佛事都隨著所度化的眾生而獲得智慧自在。如果三千大千世界，乃至如前面所說的微塵數等世界，甚至超過這個數量百千萬億阿僧祇（asamkhya，數量單位，意為無數）世界，從兜率天退下，乃至示現大涅槃，一切佛事都隨著所度化的眾生而獲得智慧自在。 論曰：這裡解釋地名的含義，有三種：一、雲和法相似，因為遍佈覆蓋的緣故，此地中聽聞佛法，相似於虛空之身遍佈覆蓋的緣故。二、滅除塵垢相似於法，此法能夠滅除眾生的煩惱塵垢的緣故。三、度化眾生從兜率天退下，乃至示現大涅槃的緣故，逐漸教化眾生的緣故，如同大云降雨，產生一切草木萌芽的緣故。這裡成就無量念力方便畢竟，是接近於受持意義的緣故。如經文所說：『這位菩薩通達這樣的智慧，隨順菩提，成就無量念力方便畢竟』的緣故。又能受持眾多微密速疾，是受持的緣故，如經文所說：『這位菩薩於十方無量佛所無量大法明』等等。這裡無量諸佛無量大法明，是說眾多，進入如來微密之處的緣故。一念之間，是快速受持的緣故。聽聞佛法的人，是本性和作為的緣故，兩件事的示現。什麼是本性？大法光明，聞思智攝受的緣故；大法照耀，修慧智攝。
【English Translation】 English version: All kinds of colored bodies transform into variegated clouds, expounding the Right Dharma like rain, breaking all the hatred of demons. In a single thought, like the number of all the dust particles in the worlds mentioned earlier, hundreds of thousands of millions of nayutas (nayuta, a unit of quantity, meaning billions) of worlds are all covered. Even exceeding this number, countless hundreds of thousands of millions of nayutas of worlds are also covered, showering the rain of great nectar-like roots of goodness, extinguishing the afflictions and flames of dust arising from ignorance according to the desires of sentient beings. Therefore, this ground is called the Dharma Cloud Ground. Furthermore, O son of Buddha! This Bodhisattva, abiding in this Bodhisattva Dharma Cloud Ground, in one world, descends from Tushita Heaven (Tushita Heaven, one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides), enters the womb, dwells in the womb, is first born, renounces the household life, attains Buddhahood, requests the turning of the Dharma wheel, and demonstrates great Nirvana. All Buddha activities are performed with wisdom and freedom according to the sentient beings to be liberated. If three thousand great thousand worlds, or even worlds equal to the number of dust particles as mentioned earlier, or even hundreds of thousands of millions of asankhyas (asamkhya, a unit of quantity, meaning countless) of worlds exceeding this number, descend from Tushita Heaven and demonstrate great Nirvana, all Buddha activities are performed with wisdom and freedom according to the sentient beings to be liberated. Treatise says: Here, the explanation of the name of the ground has three aspects: First, clouds and Dharma are similar because of their pervasive coverage. Hearing the Dharma in this ground is similar to the pervasive coverage of the body of emptiness. Second, extinguishing dust and removing defilements is similar to the Dharma, because this Dharma can extinguish the afflictions and dust of sentient beings. Third, liberating sentient beings from descending from Tushita Heaven to demonstrating great Nirvana is due to the gradual transformation of sentient beings, just as great clouds and rain generate the sprouts of all plants. Here, the accomplishment of immeasurable power of mindfulness and skillful means is ultimately due to the meaning of upholding. As the sutra says, 'This Bodhisattva understands such wisdom, follows Bodhi, and ultimately accomplishes immeasurable power of mindfulness and skillful means.' Furthermore, one can uphold many subtle and swift things because of upholding, as the sutra says, 'This Bodhisattva has immeasurable great Dharma light from immeasurable Buddhas in the ten directions,' and so on. Here, immeasurable Buddhas and immeasurable great Dharma light refer to the multitude and entering the subtle place of the Tathagata. In a single thought, it is because of swift upholding. Those who hear the Dharma do so because of their nature and actions, the manifestation of two things. What is nature? The light of the great Dharma, because it is embraced by hearing, thinking, and wisdom; the great Dharma illuminates, because it is embraced by cultivation and wisdom.
受故。云何作大法雨？如大云與他法雨故，于中起信故。言受，受所說字句故。言堪，以能取義故。言思，彼二攝受不失故。言持，大海亦如是，以不濁故。言受，能受一切水故。言堪，余水數入失本名故。言思，用不可盡故。言持應知。如經「名三世法界藏大法明大法照大法雨，皆悉能受能堪能思能持。乃至是故此地名為法雲地」故。是中名三世法界藏者，於法界中三種事藏，云、雷、電等譬喻相似法應知。如經「複次佛子！是菩薩住此法雲地，自從願力乃至是故此地名為法雲地」故。是中大智慧光以為疾風者，風相似法。現種種色身者，隨世間種種身迴轉，雜色云相似法故。說正法雨破諸魔怨者，雨相似法故。如是此地釋名分已說。云何神通力無上有上分？
經曰：是菩薩住在此地，于智慧中得上自在力，善擇大智通隨心所念，或以狹國為廣、廣國為狹。復隨心念，或以垢國為凈、凈國為垢。如是廣大無量亂住倒住正住等一切世界，自在力故種種能成。是菩薩復隨心念，或於一微塵中示一世界所有一切鐵圍山等，然彼微塵而不增長。若二若三四五，若十二十三十四十五十，若百若千若萬若億若百億若千億若百千億若百千億那由他世界，乃至不可說不可說世界，所有一切鐵圍山等入一微塵中，然彼微塵亦不增
【現代漢語翻譯】 現代漢語譯本 受的緣故。如何降下大法雨？就像大云一樣給予他法雨的緣故，于其中生起信心的緣故。說『受』，是接受所說的字句的緣故。說『堪』，是因為能夠領會意義的緣故。說『思』，是因為那二者攝受而不失的緣故。說『持』，大海也像這樣，因為不渾濁的緣故。說『受』，是能夠接受一切水的緣故。說『堪』，是其餘的水進入后失去原本名稱的緣故。說『思』，是因為用之不盡的緣故。說『持』應當知道。如經文所說：『名為三世法界藏大法明大法照大法雨，都能夠受、能夠堪、能夠思、能夠持。乃至因此這塊地名為法雲地』的緣故。這裡所說的『名三世法界藏』，是在法界中三種事物的儲藏，云、雷、電等譬喻相似的法應當知道。如經文所說：『複次，佛子！是菩薩住在這法雲地，自從願力乃至因此這塊地名為法雲地』的緣故。這裡所說的大智慧光作為疾風，是風相似的法。顯現種種色身，是隨著世間種種身迴轉，雜色云相似的法的緣故。說正法雨破除諸魔怨，是雨相似的法的緣故。像這樣，此地的釋名部分已經說完。神通力如何達到無上有上分？
經文說：『是菩薩住在此地，于智慧中得到自在力，善於選擇大智通，隨心所念，或者將狹小的國土變為廣闊，將廣闊的國土變為狹小。又隨心念，或者將污垢的國土變為清凈，將清凈的國土變為污垢。像這樣廣大無量亂住、倒住、正住等一切世界，因為自在力的緣故種種都能成就。是菩薩又隨心念，或者在一微塵中顯示一個世界所有的一切鐵圍山（圍繞世界的鐵山）等，然而那微塵卻不增長。若是二個、三個、四個、五個，若是十個、二十個、三十個、四十個、五十個，若是百個、千個、萬個、億個、百億個、千億個、百千億個、百千億那由他（極大數量單位）世界，乃至不可說不可說世界，所有的一切鐵圍山等進入一微塵中，然而那微塵也不增長。
【English Translation】 English version Because of reception. How does one create a great Dharma rain? Like a great cloud giving Dharma rain to others, because of generating faith within it. 'Reception' means receiving the words and phrases spoken. 'Capacity' means being able to grasp the meaning. 'Thought' means that the two are embraced and not lost. 'Maintenance' is like the great ocean, because it is not turbid. 'Reception' means being able to receive all water. 'Capacity' means that other waters entering lose their original names. 'Thought' means that its use is inexhaustible. 'Maintenance' should be understood. As the sutra says, 'Named the Dharma Treasury of the Three Worlds, Great Dharma Light, Great Dharma Illumination, Great Dharma Rain, all are able to receive, able to have capacity, able to think, able to maintain. Therefore, this ground is called the Cloud of Dharma Ground.' Here, 'named the Dharma Treasury of the Three Worlds' refers to the storage of three kinds of things in the Dharma realm; clouds, thunder, lightning, and other similar metaphors should be understood. As the sutra says, 'Furthermore, Buddha-child! This Bodhisattva dwells in this Cloud of Dharma Ground, from the power of vows, even to therefore this ground is called the Cloud of Dharma Ground.' Here, the great wisdom light as a swift wind is a wind-like Dharma. Manifesting various colored bodies is like the turning of various bodies in the world, like the Dharma of mixed-colored clouds. Speaking of the Right Dharma rain breaking all demonic enemies is like the Dharma of rain. Thus, the explanation of the name of this ground has been spoken. How does the power of spiritual penetration reach the unsurpassed and supreme part?
The sutra says: 'This Bodhisattva dwells on this ground, attains the power of sovereignty in wisdom, is skilled in selecting great wisdom and penetration, and according to the thoughts of the mind, either makes a narrow country wide or a wide country narrow. Again, according to the thoughts of the mind, either makes a defiled country pure or a pure country defiled. Thus, all the vast and immeasurable worlds of disordered dwelling, inverted dwelling, and correct dwelling, etc., can be accomplished in various ways because of the power of sovereignty. This Bodhisattva again, according to the thoughts of the mind, either shows within a single dust mote all the Iron Mountain Ranges (mountains surrounding the world) and everything else of a world, yet that dust mote does not increase in size. If two, three, four, five, if ten, twenty, thirty, forty, fifty, if hundreds, thousands, ten thousands, hundreds of millions, hundreds of millions, thousands of millions, hundreds of thousands of millions, hundreds of thousands of millions of nayutas (extremely large unit of quantity) of worlds, even unspeakable and unspeakable worlds, all the Iron Mountain Ranges and everything else enter into a single dust mote, yet that dust mote does not increase in size.'
長。是菩薩復隨心念，或以一世界莊嚴之事示二世界。復隨心念，或以一世界莊嚴之事乃至示無量不可說不可說世界。復隨心念，或以二世界莊嚴之事示一世界，乃至或以無量不可說不可說世界莊嚴之事示一世界。復隨心念，乃至或以無量不可說不可說世界眾生置一世界中，然諸眾生而不恐怖不覺不知。復隨心念，或以一世界眾生乃至置無量不可說不可說世界中，然諸眾生亦不恐怖不覺不知。復隨心念，或於一毛道示一切佛境界莊嚴之事。復隨心念，乃至或以無量不可說不可說一切佛境界莊嚴之事示一毛道。復隨心念，於一念間示現無量不可說不可說世界微塵等身，於一一身中示如是等微塵數手，以此諸手勤心供養十方諸佛，以一一手執恒河沙等花箱以散諸佛。如是花箱，如是花鬘末香涂香薰香衣服寶蓋幡花寶幢一切莊嚴事亦復如是。於一一身中示如是等微塵數頭，於一一頭中示如是等微塵數舌，以此諸舌讚歎諸佛功德之事，如是等事于唸唸中遍滿十方。于唸唸中無量世界示得菩提，乃至示大涅槃莊嚴住持。於三世中示無量身，于自身中示有無量諸佛，示無量佛世界莊嚴之事，亦示世界成壞之事，或於自身一毛孔中出一切風災而不惱眾生。復隨心念，或以無量無邊世界為一海水，此海水中作大蓮花，光明莊嚴遍覆無量
【現代漢語翻譯】 現代漢語譯本： 長者，菩薩還可以隨心所念，或者用一個世界的莊嚴景象展示給兩個世界。又隨心所念，或者用一個世界的莊嚴景象乃至展示給無量不可說不可說的世界。又隨心所念，或者用兩個世界的莊嚴景象展示給一個世界，乃至或者用無量不可說不可說的世界的莊嚴景象展示給一個世界。又隨心所念，乃至或者將無量不可說不可說的世界的眾生安置在一個世界中，然而這些眾生卻不感到恐怖，也沒有察覺和知曉。 又隨心所念，或者將一個世界的眾生乃至安置在無量不可說不可說的世界中，然而這些眾生也不感到恐怖，也沒有察覺和知曉。又隨心所念，或者在一根毛孔中示現一切佛的境界的莊嚴景象。又隨心所念，乃至或者用無量不可說不可說的一切佛的境界的莊嚴景象展示在一根毛孔中。又隨心所念，在一念之間示現無量不可說不可說的世界微塵數一樣的身體，在每一個身體中示現如此多的微塵數的手，用這些手勤奮地供養十方諸佛，用每一隻手拿著恒河沙一樣多的花箱來散佈諸佛。像這樣的花箱，像這樣的花鬘（花環），末香（磨成粉末的香），涂香（塗抹的香），薰香，衣服，寶蓋，幡花，寶幢，一切莊嚴之物也是這樣。在每一個身體中示現如此多的微塵數的頭，在每一個頭中示現如此多的微塵數的舌頭，用這些舌頭讚歎諸佛的功德，像這樣的事情在念念之中遍滿十方。 在念念之中，在無量世界示現證得菩提，乃至示現大涅槃的莊嚴住持。在過去、現在、未來三世中示現無量的身體，在自身中示現有無量的諸佛，示現無量佛世界的莊嚴景象，也示現世界的成住壞空。或者在自身的一個毛孔中放出一切風災而不惱害眾生。又隨心所念，或者將無量無邊的世界化為一個海水，在這海水中作出巨大的蓮花，光明莊嚴遍佈覆蓋無量世界。
【English Translation】 English version: 『Furthermore, Bodhisattvas, according to their thoughts, may show the adornments of one world to two worlds. Again, according to their thoughts, they may show the adornments of one world to immeasurable, inexpressible worlds. Again, according to their thoughts, they may show the adornments of two worlds to one world, or even the adornments of immeasurable, inexpressible worlds to one world. Again, according to their thoughts, they may place the beings of immeasurable, inexpressible worlds into one world, yet these beings do not feel fear, nor do they perceive or know it. 『Again, according to their thoughts, they may place the beings of one world into immeasurable, inexpressible worlds, yet these beings also do not feel fear, nor do they perceive or know it. Again, according to their thoughts, they may show the adornments of all Buddha realms in one pore. Again, according to their thoughts, they may show the adornments of immeasurable, inexpressible Buddha realms in one pore. Again, according to their thoughts, in one thought they may manifest bodies as numerous as the dust motes in immeasurable, inexpressible worlds, and in each body show hands as numerous as such dust motes, using these hands to diligently make offerings to all Buddhas in the ten directions, with each hand holding flower boxes as numerous as the sands of the Ganges to scatter upon the Buddhas. Such flower boxes, such garlands (flower wreaths) (mālās), powdered incense (末香, malaka), scented unguents (涂香, tūxiang), burning incense, clothing, jeweled canopies, banners, flowers, jeweled standards, and all adornments are also like this. In each body, they show heads as numerous as such dust motes, and in each head, they show tongues as numerous as such dust motes, using these tongues to praise the merits of the Buddhas; such things fill the ten directions in every thought. 『In every thought, they show the attainment of Bodhi in immeasurable worlds, and even show the majestic upholding of Great Nirvana. In the three periods of time (past, present, future), they show immeasurable bodies, and in their own bodies, they show immeasurable Buddhas, show the adornments of immeasurable Buddha worlds, and also show the formation and destruction of worlds. Or, from one pore of their own body, they emit all wind disasters without harming beings. Again, according to their thoughts, they may transform immeasurable, boundless worlds into one sea of water, and in this sea of water, they create great lotuses, whose light and majesty cover immeasurable worlds.』
無邊世界。于中示現大菩提樹莊嚴妙事，乃至示一切種一切智智。或於自身示十方光明摩尼寶珠電光日月星宿諸光明等，乃至一切世界諸光明等皆于身中現。以口噓氣能動十方無量世界，而不令眾生有驚怖想。示十方世界風災劫盡火災劫盡水災劫盡。隨一切眾生種種心念應現色身莊嚴成就，或以自身作如來身、以如來身作自身，以如來身作自佛國、以自佛國作如來身。如是佛子！是菩薩住此菩薩法雲地中神變如是。復過於此有餘無量無邊百千萬億那由他神通莊嚴，自在示現。
論曰：是中神通力無上有上者，有六種相應知：一、依內；二、依外；三、自相；四、作住持；五、令歡喜；六、大勝。是中神通力無上者，比餘眾生神通力故。有上者，比于如來神通力故。是中依內者，有四種：一、不思議解脫；二、三昧；三、起智陀羅尼；四、神通，如前所說。依外者，外事地等。復有外事，自他身等。是中自相者有二種：一、轉外事等；二、應化自身等。是中轉者，復有三種：一、略廣轉；二、異事轉；三、自在轉，能作一切眾生種種莊嚴等。云何略廣轉？如經「是菩薩住在此地于智慧中得上自在力，善擇大智通隨心所念，或以狹國為廣廣國為狹」故。云何異事轉？如經「復隨心念，或以垢國為凈凈國為垢乃至一切
【現代漢語翻譯】 現代漢語譯本 無邊世界中，示現大菩提樹（bodhi tree）的莊嚴妙事，乃至示現一切種一切智智（sarvākāra-jñāna，對一切事物、一切道理的智慧）。或者在自身示現十方光明，如摩尼寶珠（maṇi-jewel）、電光、日月星宿等諸光明，乃至一切世界諸光明等，都於自身中顯現。以口噓氣，能震動十方無量世界，而不令眾生有驚怖之想。示現十方世界風災劫盡、火災劫盡、水災劫盡。隨一切眾生種種心念，應現色身莊嚴成就，或者以自身作如來身（tathāgata-kāya），以如來身作自身，以如來身作自佛國（buddha-kṣetra），以自佛國作如來身。如是佛子！是菩薩住在此菩薩法雲地（dharma-megha-bhūmi）中，神變如是。復過於此，有餘無量無邊百千萬億那由他（nayuta，數量單位）神通莊嚴，自在示現。
論曰：是中神通力無上有上者，有六種相應知：一、依內；二、依外；三、自相；四、作住持；五、令歡喜；六、大勝。是中神通力無上者，比餘眾生神通力故。有上者，比于如來神通力故。是中依內者，有四種：一、不思議解脫（acintya-vimokṣa）；二、三昧（samādhi）；三、起智陀羅尼（dhāraṇī，總持）；四、神通，如前所說。依外者，外事地等。復有外事，自他身等。是中自相者有二種：一、轉外事等；二、應化自身等。是中轉者，復有三種：一、略廣轉；二、異事轉；三、自在轉，能作一切眾生種種莊嚴等。云何略廣轉？如經『是菩薩住在此地于智慧中得上自在力，善擇大智通隨心所念，或以狹國為廣廣國為狹』故。云何異事轉？如經『復隨心念，或以垢國為凈凈國為垢乃至一切』
【English Translation】 English version In boundless worlds, he manifests the sublime events of the great bodhi tree (bodhi tree), even manifesting the knowledge of all aspects and all wisdom (sarvākāra-jñāna, wisdom regarding all things and all principles). Or, in his own body, he manifests the light of the ten directions, such as the light of maṇi-jewels (maṇi-jewel), lightning, the sun, moon, stars, and all other lights, even all the lights of all worlds, all appearing in his own body. With a breath from his mouth, he can shake the immeasurable worlds of the ten directions, without causing any fear in sentient beings. He demonstrates the end of the kalpas (aeons) of wind disasters, fire disasters, and water disasters in the worlds of the ten directions. According to the various thoughts of all sentient beings, he manifests adorned and accomplished forms, or he transforms his own body into the body of a Tathāgata (tathāgata-kāya), transforms the body of a Tathāgata into his own body, transforms the body of a Tathāgata into his own Buddha-field (buddha-kṣetra), and transforms his own Buddha-field into the body of a Tathāgata. Thus, O sons of the Buddha! The Bodhisattva, dwelling in this Dharma-cloud ground (dharma-megha-bhūmi), possesses such divine transformations. Moreover, beyond this, there are countless, boundless hundreds of thousands of millions of nayutas (nayuta, a unit of measurement) of divine adornments, which he freely manifests.
Treatise: Among these spiritual powers, the unsurpassed and supreme ones have six corresponding aspects to be known: 1. based on the internal; 2. based on the external; 3. self-characteristics; 4. acting as support; 5. causing joy; 6. great victory. Among these spiritual powers, the 'unsurpassed' ones are so called in comparison to the spiritual powers of other sentient beings. The 'supreme' ones are so called in comparison to the spiritual powers of the Tathāgatas. Among these, 'based on the internal' has four aspects: 1. inconceivable liberation (acintya-vimokṣa); 2. samādhi (samādhi); 3. dhāraṇī (dhāraṇī, retention) for arising wisdom; 4. spiritual powers, as previously described. 'Based on the external' refers to external matters such as the earth. There are also external matters such as one's own body and the bodies of others. Among these, 'self-characteristics' has two aspects: 1. transforming external matters, etc.; 2. responding and transforming one's own body, etc. Among these transformations, there are three types: 1. transformation of abbreviation and expansion; 2. transformation of different matters; 3. free transformation, capable of creating various adornments for all sentient beings, etc. What is transformation of abbreviation and expansion? As the sutra says, 'This Bodhisattva, dwelling in this ground, obtains the power of sovereignty in wisdom, skillfully selects great wisdom and penetrates according to his thoughts, sometimes making a narrow country wide and a wide country narrow.' What is transformation of different matters? As the sutra says, 'Moreover, according to his thoughts, he can make a defiled country pure and a pure country defiled, and so on.'
世界自在力故種種能成」故。云何自在轉？如經「是菩薩復隨心念於一微塵中示一世界乃至然諸眾生亦不恐怖不覺不知」故。云何應化自身等？如經「復隨心念，或於一毛道示一切佛境界莊嚴之事，復隨心念乃至或以不可說不可說一切佛境界莊嚴之事示一毛道」故。是中作住持者，供養門等成就，集助菩提法故，如經「復隨心念於一念間示現無量不可說不可說世界微塵等身，乃至無量無邊百千萬億那由他莊嚴自在示現」故。云何令歡喜？
經曰：爾時會中一切菩薩眾，及一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、摩醯首羅、凈居天等。各作是念：若菩薩神通智力能如是無量無邊，佛復云何？爾時解脫月菩薩知諸大眾心所念已，問金剛藏菩薩言：佛子！今諸大眾聞是菩薩神通智力，墮在疑網。為斷疑故，少示菩薩神通之力莊嚴妙事。爾時金剛藏菩薩，即入一切佛國體性菩薩三昧。金剛藏菩薩入一切佛國體性菩薩三昧，時彼一切菩薩眾及一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、摩醯首羅、凈居天等，皆自見身入金剛藏菩薩身中，于其身內見佛國土。彼國土中所有諸相莊嚴妙事，于百千萬億劫說不可盡。于中
【現代漢語翻譯】 現代漢語譯本：因為世界自在力的緣故，種種都能成就。什麼是自在轉變呢？如經文所說：『這位菩薩又隨心念，在一微塵中示現一個世界，乃至讓諸眾生也不恐怖，不覺察，不知道。』什麼是應化自身等呢？如經文所說：『又隨心念，或在一個毛孔中示現一切佛境界莊嚴之事，又隨心念乃至或以不可說不可說一切佛境界莊嚴之事示現一個毛孔。』這裡面作為住持者，供養門等成就，聚集輔助菩提之法，如經文所說：『又隨心念在一念之間示現無量不可說不可說世界微塵等身，乃至無量無邊百千萬億那由他（nayuta，數量單位，意為兆）莊嚴自在示現。』怎樣使他們歡喜呢？
經文說：當時法會中一切菩薩眾，及一切天（deva，天神）、龍（nāga，龍族）、夜叉（yaksha，夜叉）、乾闥婆（gandharva，香音神）、阿修羅（asura，非天）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、四天王（Four Heavenly Kings，四大天王）、釋提桓因（Śakra devānām Indra，帝釋天）、梵天王（Brahmā，大梵天）、摩醯首羅（Maheśvara，大自在天）、凈居天（Śuddhāvāsa heavens，色界凈居天）等。各自這樣想：如果菩薩神通智力能夠這樣無量無邊，佛又會是怎樣呢？當時解脫月菩薩知道大眾心中的想法后，問金剛藏菩薩說：佛子！現在大眾聽聞這位菩薩的神通智力，陷入疑惑之中。爲了斷除疑惑的緣故，稍微示現菩薩神通之力莊嚴妙事。當時金剛藏菩薩，即入一切佛國體性菩薩三昧（samādhi，三昧）。金剛藏菩薩入一切佛國體性菩薩三昧時，那一切菩薩眾及一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、摩醯首羅、凈居天等，都自己看見身體進入金剛藏菩薩身中，在他的身內看見佛國土。那些國土中所有諸相莊嚴妙事，用百千萬億劫也說不完。在其中
【English Translation】 English version: Because of the world's power of self-mastery, all things can be accomplished. What is self-mastery transformation? As the scripture says: 'This Bodhisattva, according to his mind, manifests a world in a single dust mote, and even causes all beings to not be terrified, unaware, and unknowing.' What is the transformation of his own body, etc.? As the scripture says: 'Again, according to his mind, he may show all the adornments of the Buddha's realm in a single pore, and again, according to his mind, he may show the adornments of all the Buddha's realms, which are inexpressible and inexpressible, in a single pore.' Here, as the one who dwells and upholds, the gates of offerings are accomplished, gathering and assisting the Dharma of Bodhi, as the scripture says: 'Again, according to his mind, in a single thought, he manifests countless inexpressible and inexpressible bodies like dust motes of worlds, and even countless, boundless, hundreds of thousands of millions of nayutas (nayuta, a unit of quantity, meaning trillion) of adornments freely manifested.' How to make them happy?
The scripture says: At that time, all the Bodhisattvas in the assembly, and all the devas (deva, gods), nāgas (nāga, dragons), yakshas (yaksha, yakshas), gandharvas (gandharva, celestial musicians), asuras (asura, demigods), garudas (garuda, mythical birds), kinnaras (kinnara, celestial musicians), mahoragas (mahoraga, great serpent gods), the Four Heavenly Kings (Four Heavenly Kings, the four guardian gods), Śakra devānām Indra (Śakra devānām Indra, the lord of the gods), Brahmā (Brahmā, the creator god), Maheśvara (Maheśvara, the great lord), the Śuddhāvāsa heavens (Śuddhāvāsa heavens, the pure abodes) and others. Each thought: If the Bodhisattva's power of spiritual abilities and wisdom can be so immeasurable and boundless, what would the Buddha be like? At that time, Bodhisattva Liberation Moon, knowing the thoughts in the minds of the assembly, asked Bodhisattva Vajragarbha: 'Son of Buddha! Now the assembly, hearing of this Bodhisattva's power of spiritual abilities and wisdom, has fallen into doubt. In order to dispel doubt, show a little of the Bodhisattva's power of spiritual abilities and the wonderful adornments.' At that time, Bodhisattva Vajragarbha immediately entered the Samadhi (samādhi, concentration) of the Bodhisattva of the Essence of All Buddha Lands. When Bodhisattva Vajragarbha entered the Samadhi of the Bodhisattva of the Essence of All Buddha Lands, all the Bodhisattvas and all the devas, nāgas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, the Four Heavenly Kings, Śakra devānām Indra, Brahmā, Maheśvara, the Śuddhāvāsa heavens, etc., all saw themselves entering the body of Bodhisattva Vajragarbha, and within his body saw the Buddha lands. All the wonderful adornments of all the forms in those lands could not be fully described in hundreds of thousands of millions of kalpas. Within them
有道場樹，其莖周圍十萬三千大千世界、高百萬三千大千世界，覆蔭三千億三千大千世界。稱樹高廣有師子座，其座上有佛，號一切智通王如來。一切大眾咸皆見佛坐在道場樹下師子座上，其中諸相莊嚴妙事，于百千萬億劫說不可盡。金剛藏菩薩示現如是大神力已，還令一切諸菩薩眾及一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、摩醯首羅、凈居天等各在本處。爾時一切大眾歡喜踴躍生希有想，默然而住，觀金剛藏菩薩。爾時解脫月菩薩語金剛藏菩薩言：佛子！甚為希有。此三昧神通莊嚴有大勢力。佛子！此三昧名為何等？金剛藏菩薩言：佛子！此三昧名為一切佛國體性。爾時解脫月菩薩問金剛藏菩薩言：佛子！此三昧境界莊嚴神通妙事為齊幾許？金剛藏菩薩言：佛子！若菩薩隨心所念善修成此三昧力故，能示如是佛國土微塵數等諸佛國土自身中現，復過此數。佛子！菩薩住此菩薩法雲地，得如是等無量百千菩薩三昧。以是義故，此菩薩乃至得位菩薩及住善慧地菩薩不能測知，若身身業難可測知，若口口業難可測知，若意意業難可測知，若神通事難可測知，若觀三世智難可測知，若入三昧境界難可測知，若智境界難可測知，若遊戲諸解脫難可測知，若應化所作、若加
【現代漢語翻譯】 現代漢語譯本 有道場樹（bodhi tree），它的樹莖周圍有十萬三千大千世界，高度有一百萬三千大千世界，樹蔭覆蓋三十億三千大千世界。這棵樹高大寬廣，有一個師子座（lion throne），座位上有一尊佛，名號是一切智通王如來（Sarvajñābhijñā-rāja-tathāgata）。所有大眾都看見佛坐在道場樹下的師子座上，佛的各種相好莊嚴和奇妙之處，即使經過百千萬億劫也說不完。金剛藏菩薩（Vajragarbha Bodhisattva）示現瞭如此巨大的神通力后，讓所有菩薩眾以及一切天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、四大天王（Caturmahārājakāyikas）、釋提桓因（Śakro devānām indraḥ）、梵天王（Brahmā）、摩醯首羅（Maheśvara）、凈居天（Śuddhāvāsa）等各自回到自己的處所。當時，所有大眾都歡喜踴躍，生起稀有之想，默默地住立，觀看金剛藏菩薩。這時，解脫月菩薩（Mukticandra Bodhisattva）對金剛藏菩薩說：『佛子！真是太稀有了。這種三昧（samādhi）神通莊嚴具有巨大的勢力。佛子！這種三昧叫什麼名字？』金剛藏菩薩說：『佛子！這種三昧名為一切佛國土體性。』這時，解脫月菩薩問金剛藏菩薩說：『佛子！這種三昧的境界莊嚴和神通妙事究竟有多大？』金剛藏菩薩說：『佛子！如果菩薩隨心所念，好好修習成就這種三昧的力量，就能示現如佛國土微塵數一樣多的諸佛國土，在自身中顯現，甚至超過這個數量。佛子！菩薩安住在這個菩薩法雲地（Dharmamegha），能得到像這樣無量百千的菩薩三昧。因為這個緣故，這種菩薩乃至得到地位的菩薩以及安住在善慧地（Sādhumatī）的菩薩都不能測知，無論是身和身業都難以測知，無論是口和口業都難以測知，無論是意和意業都難以測知，無論是神通之事都難以測知，無論是觀察三世的智慧都難以測知，無論是進入三昧的境界都難以測知，無論是智慧的境界都難以測知，無論是遊戲各種解脫都難以測知，無論是應化所作，無論是加持』
【English Translation】 English version There is a bodhi tree, its trunk surrounded by one hundred and three thousand great chiliocosms, its height one million and three thousand great chiliocosms, its shade covering thirty billion and three thousand great chiliocosms. The tree, tall and wide, has a lion throne, upon which sits a Buddha named Sarvajñābhijñā-rāja-tathāgata (All-Knowing Wisdom King Thus Come One). All the assembly sees the Buddha sitting on the lion throne under the bodhi tree, the adornments and wondrous aspects of which cannot be fully described in hundreds of thousands of millions of kalpas. Vajragarbha Bodhisattva (Diamond Womb Bodhisattva), having manifested such great spiritual power, returns all the Bodhisattvas and all the devas (gods), nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demons), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (serpentine deities), the Four Great Kings (Caturmahārājakāyikas), Śakro devānām indraḥ (Indra, lord of the gods), Brahmā (Brahma), Maheśvara (Great Lord), Śuddhāvāsa (Pure Abodes) and others to their respective places. At that time, all the assembly rejoiced, leaped for joy, and conceived rare thoughts, silently abiding and gazing at Vajragarbha Bodhisattva. Then, Mukticandra Bodhisattva (Liberation Moon Bodhisattva) said to Vajragarbha Bodhisattva: 'Buddha-child! It is exceedingly rare. This samādhi (meditative absorption) is adorned with spiritual powers and possesses great strength. Buddha-child! What is the name of this samādhi?' Vajragarbha Bodhisattva said: 'Buddha-child! This samādhi is named the Essence of All Buddha-lands.' Then, Mukticandra Bodhisattva asked Vajragarbha Bodhisattva: 'Buddha-child! How vast are the adornments, spiritual powers, and wondrous aspects of this samādhi's realm?' Vajragarbha Bodhisattva said: 'Buddha-child! If a Bodhisattva, according to their mind's intention, cultivates and perfects the power of this samādhi, they can manifest as many Buddha-lands as there are dust motes in Buddha-lands, appearing within their own body, and even more than that number. Buddha-child! A Bodhisattva abiding in this Bodhisattva Dharmamegha (Cloud of Dharma) stage obtains such immeasurable hundreds of thousands of Bodhisattva samādhis. For this reason, such a Bodhisattva, even those who have attained a position and those abiding in the Sādhumatī (Good Wisdom) stage, cannot fathom it, whether it be their body and bodily actions, their mouth and verbal actions, their mind and mental actions, their spiritual powers, their wisdom in observing the three times, their entry into the realm of samādhi, their realm of wisdom, their play in various liberations, their transformative actions, or their blessings.'
所作、若神力所作難可測知，乃至舉足下足所作，乃至得位菩薩及住善慧地菩薩不能測知。佛子！菩薩法雲地如是無量今已略說。若廣說者，無量百千阿僧祇劫無量百千萬無量百千億不能得盡。解脫月菩薩問金剛藏菩薩言：佛子！若菩薩神通行境界力如是無量，佛神通行境界力復云何？金剛藏菩薩言：佛子！譬如有人取四天下中二三豆土作如是言：無邊世界地界為多此耶？汝所問者，我謂如是。如來無量智慧，云何以菩薩智慧而欲測量？佛子！如人取四天下中少地界，余在極多。如是佛子！菩薩法雲地于無量劫說但說一分，何況如來地。金剛藏菩薩語解脫月菩薩言：佛子！是諸如來證知我言。佛子！假使十方於一一方無量世界微塵數等諸佛國土，十地菩薩皆滿其中，譬如甘蔗竹葦稻麻叢林。此諸菩薩于無量劫所修行業功德智慧，于如來功德智慧力，百分不及一，千分不及一，百千分不及一，百千那由他分不及一，億分不及一，百億分不及一，千億分不及一，百千億分不及一，百千億那由他分不及一，乃至算數譬喻所不能及。如是佛子！是菩薩通達如是智慧，順如來身口意業，不捨菩薩三昧力，能見諸佛勤心供養，於一一劫中以一切種供具上上供養無量諸佛，而能具受諸佛神力所加轉復明勝，是菩薩於法界中所有問難無
【現代漢語翻譯】 現代漢語譯本：菩薩所作所為，如果是神力所為，就難以測知。乃至舉足、下足這些細微的動作，如果是神力所為，也不是得位菩薩以及住在善慧地的菩薩所能測知的。佛子（對菩薩的尊稱）！菩薩法雲地（菩薩修行所證的最高果位）的境界就是這樣無量無邊，現在只是略微說了一下。如果要詳細解說，即使經過無量百千阿僧祇劫（極長的時間單位），無量百千萬、無量百千億劫也說不盡。解脫月菩薩問金剛藏菩薩說：『佛子！如果菩薩的神通和境界力量已經如此無量，那麼佛的神通和境界力量又是怎樣的呢？』金剛藏菩薩說：『佛子！譬如有人取四天下（佛教宇宙觀中的一個世界）中兩三顆豆子那麼多的土，然後說：無邊世界的地界多，還是這些土多呢？』你所問的問題，我認為就是這樣。如來的無量智慧，怎麼能用菩薩的智慧去衡量呢？佛子！就像有人取四天下中很少的一點土地，剩下的土地非常多。同樣，佛子！菩薩法雲地的境界，即使在無量劫中說，也只能說出其中一分，更何況是如來的境界呢。』金剛藏菩薩對解脫月菩薩說：『佛子！這些如來可以證明我說的話。佛子！假設十方世界，每一方都有無量世界微塵數那麼多的諸佛國土，十地菩薩（菩薩修行的十個階段）都充滿其中，就像甘蔗、竹葦、稻麻那樣密集。這些菩薩在無量劫中所修的行業、功德和智慧，與如來的功德和智慧相比，百分不及一，千分不及一，百千分不及一，百千那由他（極大的數量單位）分不及一，億分不及一，百億分不及一，千億分不及一，百千億分不及一，百千億那由他分不及一，乃至用算數和比喻都無法相比。』佛子！這位菩薩通達這樣的智慧，順應如來的身口意業，不捨棄菩薩三昧（禪定）的力量，能夠見到諸佛，勤心供養，在每一個劫中，用一切種類的供具，以上等的供養來供養無量諸佛，並且能夠完全接受諸佛神力的加持，變得更加明智和殊勝。這位菩薩對於法界中所有的問題和疑問，沒有 English version: What a Bodhisattva does, if it is done by divine power, is difficult to fathom. Even the actions of lifting and lowering the feet, if done by divine power, cannot be fathomed by Bodhisattvas who have attained a certain level or those residing in the Good Wisdom Ground. O son of Buddha (a respectful term for Bodhisattvas)! The Dharma Cloud Ground (the highest stage of attainment for a Bodhisattva) of a Bodhisattva is immeasurable in this way, and what has been said now is just a brief overview. If one were to explain it in detail, even after countless hundreds of thousands of Asankhya kalpas (extremely long units of time), countless hundreds of thousands, countless hundreds of millions of kalpas, one could not exhaust it. Liberation Moon Bodhisattva asked Vajra Treasury Bodhisattva, saying: 'O son of Buddha! If the supernatural powers and realm of a Bodhisattva are so immeasurable, then what are the supernatural powers and realm of a Buddha?' Vajra Treasury Bodhisattva said: 'O son of Buddha! It is like someone taking two or three beans' worth of soil from the four continents (a world in Buddhist cosmology) and saying: Is the earth element of the boundless world greater, or is this soil greater?' What you ask is, in my opinion, like this. How can the immeasurable wisdom of the Tathagata (another name for Buddha) be measured by the wisdom of a Bodhisattva? O son of Buddha! It is like someone taking a small amount of earth from the four continents, and the remaining earth is extremely vast. Likewise, O son of Buddha! The Dharma Cloud Ground of a Bodhisattva, even if spoken of for countless kalpas, only a fraction of it can be described, let alone the ground of the Tathagata.' Vajra Treasury Bodhisattva said to Liberation Moon Bodhisattva: 'O son of Buddha! These Tathagatas can attest to my words. O son of Buddha! Suppose in each of the ten directions there are Buddha lands equal to the number of dust particles in countless worlds, and the Ten Ground Bodhisattvas (the ten stages of Bodhisattva practice) are all filled within them, like dense forests of sugarcane, bamboo, reeds, and hemp. The actions, merits, and wisdom cultivated by these Bodhisattvas over countless kalpas are not even one percent, one thousandth, one hundred thousandth, one hundred thousand nayuta (an extremely large number) part, one hundred millionth, one hundred millionth, one billionth, one hundred billionth, one hundred billion nayuta part of the Tathagata's merits and wisdom, and cannot even be reached by calculation or analogy.' Thus, O son of Buddha! This Bodhisattva understands such wisdom, conforms to the body, speech, and mind actions of the Tathagata, does not abandon the power of Bodhisattva Samadhi (meditative absorption), can see the Buddhas, diligently makes offerings, and in each kalpa, uses all kinds of offerings, with supreme offerings, to offer to countless Buddhas, and can fully receive the blessings of the Buddhas' divine power, becoming even more wise and excellent. This Bodhisattva has no
【English Translation】 What a Bodhisattva does, if it is done by divine power, is difficult to fathom. Even the actions of lifting and lowering the feet, if done by divine power, cannot be fathomed by Bodhisattvas who have attained a certain level or those residing in the Good Wisdom Ground. O son of Buddha (a respectful term for Bodhisattvas)! The Dharma Cloud Ground (the highest stage of attainment for a Bodhisattva) of a Bodhisattva is immeasurable in this way, and what has been said now is just a brief overview. If one were to explain it in detail, even after countless hundreds of thousands of Asankhya kalpas (extremely long units of time), countless hundreds of thousands, countless hundreds of millions of kalpas, one could not exhaust it. Liberation Moon Bodhisattva asked Vajra Treasury Bodhisattva, saying: 'O son of Buddha! If the supernatural powers and realm of a Bodhisattva are so immeasurable, then what are the supernatural powers and realm of a Buddha?' Vajra Treasury Bodhisattva said: 'O son of Buddha! It is like someone taking two or three beans' worth of soil from the four continents (a world in Buddhist cosmology) and saying: Is the earth element of the boundless world greater, or is this soil greater?' What you ask is, in my opinion, like this. How can the immeasurable wisdom of the Tathagata (another name for Buddha) be measured by the wisdom of a Bodhisattva? O son of Buddha! It is like someone taking a small amount of earth from the four continents, and the remaining earth is extremely vast. Likewise, O son of Buddha! The Dharma Cloud Ground of a Bodhisattva, even if spoken of for countless kalpas, only a fraction of it can be described, let alone the ground of the Tathagata.' Vajra Treasury Bodhisattva said to Liberation Moon Bodhisattva: 'O son of Buddha! These Tathagatas can attest to my words. O son of Buddha! Suppose in each of the ten directions there are Buddha lands equal to the number of dust particles in countless worlds, and the Ten Ground Bodhisattvas (the ten stages of Bodhisattva practice) are all filled within them, like dense forests of sugarcane, bamboo, reeds, and hemp. The actions, merits, and wisdom cultivated by these Bodhisattvas over countless kalpas are not even one percent, one thousandth, one hundred thousandth, one hundred thousand nayuta (an extremely large number) part, one hundred millionth, one hundred millionth, one billionth, one hundred billionth, one hundred billion nayuta part of the Tathagata's merits and wisdom, and cannot even be reached by calculation or analogy.' Thus, O son of Buddha! This Bodhisattva understands such wisdom, conforms to the body, speech, and mind actions of the Tathagata, does not abandon the power of Bodhisattva Samadhi (meditative absorption), can see the Buddhas, diligently makes offerings, and in each kalpa, uses all kinds of offerings, with supreme offerings, to offer to countless Buddhas, and can fully receive the blessings of the Buddhas' divine power, becoming even more wise and excellent. This Bodhisattva has no
能勝者，無量百劫、無量千劫、無量百千劫、無量百千那由他劫、無量億劫、無量百億劫、無量千億劫、無量百千億劫、無量百千億那由他劫不可窮盡。佛子！譬如善巧金師，善治此金為莊嚴具，以無上摩尼寶珠間錯其中，繫在自在天王若頸若頂，其餘天人莊嚴之具無能及者。如是佛子！是菩薩住此第十菩薩法雲地中，彼菩薩不可思議智行，一切眾生一切聲聞辟支佛，從初地乃至住第九地菩薩所不能及。是菩薩住此地中，大智照光明能令一切眾生乃至住一切智智，其餘智慧之明所不能壞。佛子！譬如摩醯首羅天王光明過一切生處眾生光明，能令眾生身心清涼。如是佛子！是菩薩住此第十菩薩法雲地中，彼智慧光明，一切聲聞辟支佛，從初地乃至住九地菩薩，所不能及。是菩薩住此地中，能令一切眾生住一切智智法中。佛子！是菩薩隨順如是智慧，十方諸佛為說智慧，令通達三世行，正知法界差別，遍覆一切世間界，照一切世間界，令一切眾生界得證法故，略說乃至隨順得一切智智。是菩薩十波羅蜜中智波羅蜜增上。佛子！是名略說菩薩第十菩薩法雲地。若廣說者，無量無邊阿僧祇劫不可窮盡。若菩薩住此地中，多作摩醯首羅天王具足自在，善授眾生聲聞辟支佛菩薩波羅蜜行，於法界中有問難者無能令盡。所作善業佈施
愛語利益同事，是諸福德皆不離唸佛、念法、念僧、念菩薩、念菩薩行、念波羅蜜、念十地、念不壞力、念無畏、念不共佛法，乃至不離念具足一切種一切智智。常生是心：我當於一切眾生中，為首為勝為大、為妙為微妙、為上為無上、為導為將、為師為尊，乃至為一切智智依止者。復從是念發精進行，以精進力故，於一念間得十不可說百千萬億那由他佛世界微塵數三昧，得見十不可說百千萬億那由他佛世界微塵數佛、能知十不可說百千萬億那由他佛世界微塵數佛神力、能動十不可說百千萬億那由他佛世界微塵數世界、能入十不可說百千萬億那由他佛世界微塵數世界、能照十不可說百千萬億那由他佛世界微塵數世界、能教化十不可說百千萬億那由他佛世界微塵數世界眾生、能住壽十不可說百千萬億那由他佛世界微塵數劫、能知過去未來世各十不可說百千萬億那由他佛世界微塵數劫事、能善入十不可說百千萬億那由他佛世界微塵數法門、能變身為十不可說百千萬億那由他佛世界微塵數身，於一一身示十不可說百千萬億那由他佛世界微塵數菩薩以為眷屬。若以願力自在勝上，菩薩願力過於此數。示種種神通，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或加、或信、或業。是諸神通，乃至無量百千萬億
【現代漢語翻譯】 現代漢語譯本： 以慈愛的言語利益同事，這是各種福德都不離於憶念佛（Buddha，覺悟者）、憶念法（Dharma，佛法）、憶念僧（Sangha，僧團）、憶念菩薩（Bodhisattva，有情覺悟者）、憶念菩薩行（Bodhisattva-caryā，菩薩的修行）、憶念波羅蜜（Pāramitā，到達彼岸的方法，如佈施、持戒等）、憶念十地（Daśa-bhūmi，菩薩修行的十個階段）、憶念不壞力（Avināśa-bala，不可摧毀的力量）、憶念無畏（Vaiśāradya，無所畏懼）、憶念不共佛法（Āveṇika-buddha-dharma，佛獨有的功德），乃至不離於憶念具足一切種一切智智（Sarva-ākāra-jñatā，對一切事物、一切方面的智慧）。 常生起這樣的心念：『我應當在一切眾生中，成為首領、成為殊勝者、成為偉大者、成為美妙者、成為最美妙者、成為至上者、成為無上者、成為引導者、成為將帥、成為導師、成為至尊，乃至成為一切智智的依止者。』又從這樣的念頭出發，發起精進的修行，因為精進的力量，在一念之間，能夠獲得十不可說百千萬億那由他（Nayuta，大數單位）佛世界微塵數（Buddhakṣetra-rajas-saṃkhyā，極大的數量）的三昧（Samādhi，禪定），能夠見到十不可說百千萬億那由他佛世界微塵數的佛，能夠知曉十不可說百千萬億那由他佛世界微塵數的佛的神力，能夠震動十不可說百千萬億那由他佛世界微塵數的世界，能夠進入十不可說百千萬億那由他佛世界微塵數的世界，能夠照亮十不可說百千萬億那由他佛世界微塵數的世界，能夠教化十不可說百千萬億那由他佛世界微塵數的眾生，能夠住世壽命長達十不可說百千萬億那由他佛世界微塵數劫（Kalpa，極長的時間單位），能夠知曉過去未來世各十不可說百千萬億那由他佛世界微塵數劫的事情，能夠善巧地進入十不可說百千萬億那由他佛世界微塵數的法門，能夠變化成為十不可說百千萬億那由他佛世界微塵數的身體，在每一個身體上示現十不可說百千萬億那由他佛世界微塵數的菩薩作為眷屬。 如果憑藉願力而自在殊勝，菩薩的願力超過這個數量。示現種種神通，或者身體的神通，或者光明的神通，或者神通本身，或者眼睛的神通，或者境界的神通，或者聲音的神通，或者行為的神通，或者莊嚴的神通，或者加持的神通，或者信仰的神通，或者業的神通。這些神通，乃至無量百千萬億。
【English Translation】 English version: Benefiting colleagues with loving speech means that all virtues are inseparable from the mindfulness of the Buddha (the Awakened One), the mindfulness of the Dharma (the Buddha's teachings), the mindfulness of the Sangha (the monastic community), the mindfulness of Bodhisattvas (beings striving for enlightenment), the mindfulness of Bodhisattva conduct (Bodhisattva-caryā, the practice of a Bodhisattva), the mindfulness of Pāramitās (perfections, such as generosity and morality), the mindfulness of the Ten Bhūmis (Daśa-bhūmi, the ten stages of a Bodhisattva's path), the mindfulness of indestructible power (Avināśa-bala), the mindfulness of fearlessness (Vaiśāradya), the mindfulness of the unique qualities of a Buddha (Āveṇika-buddha-dharma), and even inseparable from the mindfulness of possessing all aspects of all-knowing wisdom (Sarva-ākāra-jñatā, wisdom regarding all things and all aspects). Constantly generate this thought: 'I shall be among all beings, the leader, the most excellent, the greatest, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the general, the teacher, the most honored, and even the support for all-knowing wisdom.' Furthermore, from this thought, generate diligent practice. Because of the power of diligence, in a single moment, one can obtain as many Samādhis (meditative states) as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas (Nayuta, a large number unit) of Buddha-worlds (Buddhakṣetra-rajas-saṃkhyā, an extremely large number), one can see as many Buddhas as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can know the supernatural powers of as many Buddhas as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can shake as many worlds as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can enter as many worlds as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can illuminate as many worlds as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can teach and transform as many beings as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can live for as many Kalpas (Kalpa, an extremely long unit of time) as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can know the events of the past and future, each for as many Kalpas as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can skillfully enter as many Dharma-gates as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, one can transform into as many bodies as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds, and in each body, one can manifest as many Bodhisattvas as there are dust motes in ten inexpressible hundreds of thousands of millions of Nayutas of Buddha-worlds as attendants. If one is free and supreme through the power of vows, the vows of a Bodhisattva exceed this number. Manifest various supernatural powers, whether it be the supernatural power of the body, or the supernatural power of light, or the supernatural power itself, or the supernatural power of the eyes, or the supernatural power of the realm, or the supernatural power of sound, or the supernatural power of action, or the supernatural power of adornment, or the supernatural power of blessing, or the supernatural power of faith, or the supernatural power of karma. These supernatural powers, even immeasurable hundreds of thousands of millions.
那由他劫不可數知。
論曰：是中令歡喜者，能斷疑故。斷疑有二種：一、示現自神通力；二、說一切法故。云何示現自神通力？如經「爾時會中一切菩薩眾及一切天龍夜叉」如是等。如是自力示現，斷眾生疑，令歡喜故。云何說一切法？如經「如是佛子！是菩薩通達如是智慧，順如來身口意業乃至轉復明勝。是菩薩於法界中所有問難無能勝者」如是等。是中大勝者，有二種：一、神通力勝；二、算數勝。此二種事勝一切前地故，如經「說應知三世智等通」故。通三種行故。一、能斷疑行，如經「佛子！是菩薩住此地中隨順如是智，十方諸佛為說智慧令通達三世行」等。三世行者，道義應知。二、速疾神通行，聞說如來秘密法故，如經「正知法界差別」故。三、等作助行，此有三種應知：一、作凈佛國土平等，為化眾生故；二、作法明平等；三、作正覺平等。如經「遍覆一切世間界故，照一切世間界故，令一切眾生界得證法故，略說乃至隨順得一切智智」如是等。如是此地神通力無上有上分已說。次說地影像分。是中地影像者，有四種：一、池；二、山；三、海；四、摩尼寶珠，以況四種功德故。一、修行功德；二、上勝功德；三、難度能度大果功德；四、轉盡堅固功德。云何修行功德？
經曰：佛子！
【現代漢語翻譯】 現代漢語譯本：那由他劫（Nayuta Kalpa，極長的時間單位）是不可計數和知曉的。
論曰：這裡所說的『令歡喜』，是因為能夠斷除疑惑的緣故。斷除疑惑有兩種方式：一、示現自身的神通力量；二、宣說一切諸法。如何示現自身的神通力量？如經文所說：『爾時會中一切菩薩眾及一切天龍夜叉』等等。這樣通過示現自身的力量，斷除眾生的疑惑，使他們感到歡喜。如何宣說一切諸法？如經文所說：『如是佛子！是菩薩通達如是智慧，順如來身口意業乃至轉復明勝。是菩薩於法界中所有問難無能勝者』等等。這裡所說的大勝者，有兩種：一、神通力勝；二、算數勝。這兩種勝過一切前地的境界，如經文所說：『說應知三世智等通』。通達三種行持。一、能斷疑行，如經文所說：『佛子！是菩薩住此地中隨順如是智，十方諸佛為說智慧令通達三世行』等等。三世行，其道義應當知曉。二、速疾神通行，因為聽聞宣說如來的秘密法，如經文所說：『正知法界差別』。三、等作助行，這有三種應當知曉：一、作清凈佛國土平等，爲了教化眾生的緣故；二、作法光明平等；三、作正覺平等。如經文所說：『遍覆一切世間界故，照一切世間界故，令一切眾生界得證法故，略說乃至隨順得一切智智』等等。如此，此地的神通力量無上有上分已經說完。接下來宣說此地的影像部分。這裡所說的地影像，有四種：一、池；二、山；三、海；四、摩尼寶珠（Mani jewel，如意寶珠），用以比況四種功德。一、修行功德；二、上勝功德；三、難度能度的大果功德；四、轉盡堅固功德。什麼是修行功德？
經曰：佛子！
【English Translation】 English version: Nayuta Kalpas (Nayuta Kalpa, an extremely long unit of time) are countless and unknowable.
Commentary: What is meant by 'causing joy' here is because it can eliminate doubts. There are two ways to eliminate doubts: first, to demonstrate one's own supernatural powers; second, to expound all dharmas. How to demonstrate one's own supernatural powers? As the sutra says, 'At that time, all the Bodhisattvas in the assembly and all the Devas, Nagas, Yakshas,' and so on. In this way, by demonstrating one's own power, doubts of sentient beings are eliminated, causing them to rejoice. How to expound all dharmas? As the sutra says, 'Thus, sons of the Buddha! This Bodhisattva understands such wisdom, follows the body, speech, and mind karma of the Tathagata, and becomes even more bright and superior. This Bodhisattva is unsurpassed in all questions and difficulties in the Dharma Realm,' and so on. The great victor mentioned here is of two kinds: first, victory in supernatural power; second, victory in calculation. These two surpass all previous stages, as the sutra says, 'Speaking of knowing the wisdom of the three times, etc.' Understanding three kinds of practices. First, the practice of eliminating doubts, as the sutra says, 'Sons of the Buddha! This Bodhisattva dwells in this stage, following such wisdom, and the Buddhas of the ten directions speak wisdom for him to understand the practices of the three times,' and so on. The meaning of the three times should be known. Second, swift and rapid supernatural passage, because one hears the secret Dharma of the Tathagata expounded, as the sutra says, 'Rightly knowing the differences of the Dharma Realm.' Third, equal assisting practice, of which three should be known: first, creating pure Buddha lands equally, for the sake of transforming sentient beings; second, creating equal Dharma light; third, creating equal perfect enlightenment. As the sutra says, 'Covering all world realms, illuminating all world realms, causing all sentient being realms to attain the Dharma, briefly speaking, even following and attaining all-knowing wisdom,' and so on. Thus, the unsurpassed and supreme part of the supernatural power of this stage has been explained. Next, the image part of this stage is explained. The images of this stage are of four kinds: first, ponds; second, mountains; third, seas; fourth, Mani jewels (Mani jewel, wish-fulfilling jewel), used to compare four kinds of merits. First, the merit of practice; second, the merit of superiority; third, the merit of great fruit that is difficult to cross over but can be crossed over; fourth, the merit of transforming and exhausting firmness. What is the merit of practice?
The Sutra says: Sons of the Buddha!
是菩薩十地，次第順行趣向一切種一切智智。佛子！譬如從阿耨大池流出四河，充滿閻浮提，不可窮盡，轉復增長乃至充滿大海。如是佛子！菩薩從菩提心流出善根大愿之水，以四攝法充滿眾生界不可窮盡，轉復增長，乃至滿足得一切種一切智智。
論曰：是中修行功德者，依本願力修行，以四攝法作利益他行，自善根增長及得菩提自利益行應知。如經「佛子！譬如從阿耨大池流出四河乃至滿足得一切種一切智智」故。云何上勝功德？
經曰：佛子！是菩薩十地，因佛智故而有差別。譬如依大地故有十大山王差別。何等為十？所謂雪山王、香山王、毗陀略山王、仙聖山王、由乾陀羅山王、馬耳山王、尼民陀羅山王、斫迦婆羅山王、眾相山王、須彌山王。佛子！譬如雪山王，一切藥草集在其中，是諸藥草取不可盡。如是佛子！菩薩住在菩薩歡喜地中，一切世間書論技藝文誦咒術集在其中，一切世間書論技藝文誦咒術不可窮盡。佛子！譬如香山王，一切諸香集在其中，一切諸香取不可盡。如是佛子！菩薩住在菩薩離垢地中，一切菩薩持戒正受行香集在其中，一切菩薩持戒正受行香不可窮盡。佛子！譬如毗陀略山王，純凈寶性一切諸寶集在其中，一切諸寶取不可盡。如是佛子！菩薩住在菩薩明地中，一切世間禪
【現代漢語翻譯】 現代漢語譯本： 這是菩薩的十地（Dashabhumika），依次第修行，順著方向趨向一切種一切智智（Sarvakarajnatajnana，對一切事物、一切道理無所不知的智慧）。佛子！譬如從阿耨大池（Anavatapta，傳說中位於喜馬拉雅山中的大湖）流出四條大河，充滿閻浮提（Jambudvipa，我們所居住的世界），不可窮盡，輾轉增長乃至充滿大海。如此，佛子！菩薩從菩提心（Bodhi-citta，覺悟之心）流出善根大愿之水，以四攝法（Catur-samgrahavastu，佈施、愛語、利行、同事）充滿眾生界，不可窮盡，輾轉增長，乃至滿足而獲得一切種一切智智。
論曰：這裡所說的修行功德，是指依仗本願之力修行，以四攝法作為利益他人的行為，自身善根增長以及獲得菩提的自利行為應當知曉。正如經文所說：『佛子！譬如從阿耨大池流出四河乃至滿足得一切種一切智智』的緣故。什麼是上勝的功德呢？
經曰：佛子！這菩薩的十地，因為佛智的緣故而有差別。譬如依仗大地而有十大山王的差別。哪十種呢？ 所謂雪山王（Himavat）、香山王、毗陀略山王、仙聖山王、由乾陀羅山王、馬耳山王、尼民陀羅山王、斫迦婆羅山王、眾相山王、須彌山王（Sumeru）。佛子！譬如雪山王，一切藥草都聚集在其中，這些藥草取之不盡。如此，佛子！菩薩住在菩薩歡喜地（Pramudita）中，一切世間的書論技藝、文誦咒術都聚集在其中，一切世間的書論技藝、文誦咒術都不可窮盡。佛子！譬如香山王，一切諸香都聚集在其中，一切諸香取之不盡。如此，佛子！菩薩住在菩薩離垢地（Vimala）中，一切菩薩持戒正受的修行之香都聚集在其中，一切菩薩持戒正受的修行之香都不可窮盡。佛子！譬如毗陀略山王，純凈的寶性，一切諸寶都聚集在其中，一切諸寶取之不盡。如此，佛子！菩薩住在菩薩明地（Prabhakari）中，一切世間的禪
【English Translation】 English version: These are the ten Bhumi (Dashabhumika) of a Bodhisattva, who, in sequential order, progress towards Sarvakarajnatajnana (the wisdom that knows all aspects of all things). O son of Buddha! It is like the four rivers flowing from Anavatapta (a legendary lake in the Himalayas), filling Jambudvipa (the world we live in), inexhaustible, and increasing until they fill the great ocean. Similarly, O son of Buddha! From the Bodhi-citta (mind of enlightenment) of a Bodhisattva flows the water of good roots and great vows, filling the realm of sentient beings with the four Samgrahavastu (the four means of conversion: giving, kind speech, beneficial action, and cooperation), inexhaustible, increasing until they attain Sarvakarajnatajnana.
Treatise says: The merit of practice here refers to relying on the power of original vows to practice, using the four Samgrahavastu as actions to benefit others, and the increase of one's own good roots and the self-benefiting actions of attaining Bodhi should be known. As the sutra says, 'O son of Buddha! It is like the four rivers flowing from Anavatapta until they attain Sarvakarajnatajnana.' What is the supreme merit?
Sutra says: O son of Buddha! These ten Bhumi of a Bodhisattva are differentiated because of the wisdom of the Buddha. It is like relying on the earth to have the differences of the ten great mountain kings. What are the ten? They are Himavat (the Himalayas), the Fragrant Mountain King, the Vitara Mountain King, the Immortal Sage Mountain King, the Yugandhara Mountain King, the Horse-Ear Mountain King, the Nimin Dhara Mountain King, the Chakravada Mountain King, the Assembly Appearance Mountain King, and Mount Sumeru. O son of Buddha! It is like Himavat, where all kinds of medicinal herbs are gathered, and these herbs are inexhaustible. Similarly, O son of Buddha! When a Bodhisattva dwells in the Pramudita (Joyful Ground), all worldly books, treatises, skills, literary recitations, and mantras are gathered within, and all worldly books, treatises, skills, literary recitations, and mantras are inexhaustible. O son of Buddha! It is like the Fragrant Mountain King, where all kinds of fragrances are gathered, and all kinds of fragrances are inexhaustible. Similarly, O son of Buddha! When a Bodhisattva dwells in the Vimala (Stainless Ground), all the fragrances of the practice of upholding precepts and proper reception are gathered within, and all the fragrances of the practice of upholding precepts and proper reception are inexhaustible. O son of Buddha! It is like the Vitara Mountain King, with pure jewel nature, where all kinds of jewels are gathered, and all kinds of jewels are inexhaustible. Similarly, O son of Buddha! When a Bodhisattva dwells in the Prabhakari (Luminous Ground), all worldly meditations
定神通解脫三昧三摩跋提集在其中，一切世間禪定神通解脫三昧三摩跋提問答不可窮盡。佛子！譬如仙聖山王，純凈寶性五通聖人集在其中，五通聖人不可窮盡。如是佛子！菩薩住在菩薩焰地中，一切行中殊勝智行集在其中，一切行中殊勝智行種種問難不可窮盡。佛子！譬如由乾陀羅山王，純凈寶性一切夜叉諸大鬼神集在其中，一切夜叉諸大鬼神不可窮盡。如是佛子！菩薩住在菩薩難勝地中，一切自在如意神通變化莊嚴集在其中，一切自在如意神通變化莊嚴問答不可窮盡。佛子！譬如馬耳山王，純凈寶性一切眾果集在其中，一切眾果取不可盡。如是佛子！菩薩住在菩薩現前地中，說入因緣集觀集在其中，說入因緣集觀聲聞果證問答不可窮盡。佛子！譬如尼民陀羅山王，純凈寶性一切大力龍神集在其中，一切大力龍神不可窮盡。如是佛子！菩薩住在菩薩遠行地中，種種方便智集在其中，種種方便智說辟支佛果證問答不可窮盡。佛子！譬如斫迦婆羅山王，純凈寶性得自在眾集在其中，得自在眾不可窮盡。如是佛子！菩薩住在菩薩不動地中，起一切菩薩自在道集在其中，起一切菩薩自在道說一切世間界差別問答不可窮盡。佛子！譬如眾相山王，純凈寶性諸大阿修羅眾集在其中，諸大阿修羅眾不可窮盡。如是佛子！菩薩住在菩
【現代漢語翻譯】 現代漢語譯本： 『定神通解脫三昧三摩跋提』（Dhyana-abhijna-vimoksha-samadhi-samapatti，禪定、神通、解脫、三昧、三摩跋提）都彙集在這其中，所有世間的禪定、神通、解脫、三昧、三摩跋提的問答都無窮無盡。佛子！譬如仙聖山王，純凈的寶性，五通聖人彙集在其中，五通聖人無窮無盡。如此，佛子！菩薩住在菩薩焰地中，一切行中最殊勝的智行彙集在其中，一切行中最殊勝的智行的種種問難無窮無盡。佛子！譬如由乾陀羅山王（Yugandhara，持雙山），純凈的寶性，一切夜叉（Yaksa，一種鬼神）和諸大鬼神彙集在其中，一切夜叉和諸大鬼神無窮無盡。如此，佛子！菩薩住在菩薩難勝地中，一切自在如意的神通變化莊嚴彙集在其中，一切自在如意的神通變化莊嚴的問答無窮無盡。佛子！譬如馬耳山王，純凈的寶性，一切眾果彙集在其中，一切眾果取之不盡。如此，佛子！菩薩住在菩薩現前地中，說入因緣集觀彙集在其中，說入因緣集觀聲聞果證的問答無窮無盡。佛子！譬如尼民陀羅山王（Nimin-dhara，持軸山），純凈的寶性，一切大力龍神彙集在其中，一切大力龍神無窮無盡。如此，佛子！菩薩住在菩薩遠行地中，種種方便智彙集在其中，種種方便智說辟支佛（Pratyekabuddha，緣覺）果證的問答無窮無盡。佛子！譬如斫迦婆羅山王（Cakravala，鐵圍山），純凈的寶性，得自在眾彙集在其中，得自在眾無窮無盡。如此，佛子！菩薩住在菩薩不動地中，起一切菩薩自在道彙集在其中，起一切菩薩自在道說一切世間界差別的問答無窮無盡。佛子！譬如眾相山王，純凈的寶性，諸大阿修羅（Asura，一種惡神）眾彙集在其中，諸大阿修羅眾無窮無盡。如此，佛子！菩薩住在菩
【English Translation】 English version: 『Dhyana-abhijna-vimoksha-samadhi-samapatti』 (Dhyana, Abhijna, Vimoksha, Samadhi, Samapatti) are all gathered within it, and the questions and answers regarding all worldly dhyana, abhijna, vimoksha, samadhi, and samapatti are inexhaustible. O son of Buddha! It is like Mount Sumeru, with its pure treasure nature, where the sages with five supernatural powers gather, and these sages are inexhaustible. Likewise, O son of Buddha! When a Bodhisattva dwells in the Flame Ground of a Bodhisattva, the most excellent wisdom practices among all practices are gathered within it, and the various questions and difficulties regarding these wisdom practices are inexhaustible. O son of Buddha! It is like Mount Yugandhara (Yugandhara, Mountain Holding Double), with its pure treasure nature, where all Yakshas (Yaksa, a type of spirit) and great ghosts and spirits gather, and these Yakshas and great ghosts and spirits are inexhaustible. Likewise, O son of Buddha! When a Bodhisattva dwells in the Difficult-to-Conquer Ground of a Bodhisattva, all the adornments of自在如意神通變化 (unobstructed and wish-fulfilling supernatural powers and transformations) are gathered within it, and the questions and answers regarding these adornments are inexhaustible. O son of Buddha! It is like Mount Asvakarna, with its pure treasure nature, where all kinds of fruits gather, and these fruits are inexhaustible. Likewise, O son of Buddha! When a Bodhisattva dwells in the Manifest Ground of a Bodhisattva, the teachings on the causes and conditions for entering into the 集觀 (Samatha-vipassana, calm and insight) are gathered within it, and the questions and answers regarding the 集觀 and the attainment of the 果證 (fruition of arhatship) by Sravakas (Sravaka, Hearers) are inexhaustible. O son of Buddha! It is like Mount Nimin-dhara (Nimin-dhara, Mountain Holding the Axis), with its pure treasure nature, where all powerful dragon gods gather, and these dragon gods are inexhaustible. Likewise, O son of Buddha! When a Bodhisattva dwells in the Far-Reaching Ground of a Bodhisattva, various skillful means and wisdom are gathered within it, and the questions and answers regarding these skillful means and wisdom and the attainment of 果證 (fruition) by Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) are inexhaustible. O son of Buddha! It is like Mount Cakravala (Cakravala, Iron Ring Mountains), with its pure treasure nature, where the assemblies of those who have attained自在 (mastery) gather, and these assemblies are inexhaustible. Likewise, O son of Buddha! When a Bodhisattva dwells in the Immovable Ground of a Bodhisattva, all the paths of自在 (unobstructedness) of Bodhisattvas arise and gather within it, and the questions and answers regarding these paths and the differences in all the realms of the world are inexhaustible. O son of Buddha! It is like Mount Many Forms, with its pure treasure nature, where the great assemblies of Asuras (Asura, a type of demon) gather, and these assemblies are inexhaustible. Likewise, O son of Buddha! When a Bodhisattva dwells in the
薩善慧地中，知一切眾生逆順行集在其中，知一切眾生逆順行說一切世間生滅相問答不可窮盡。佛子！譬如須彌山王，純凈寶性諸大天眾集在其中，諸大天眾不可窮盡。如是佛子！菩薩住在菩薩法雲地中，如來力無畏不共佛法集在其中，如來力無畏不共佛法示現佛事問答不可窮盡。佛子！此十大寶山王同在大海，因大海得名。如是佛子！菩薩十地同在一切智，因一切智得名。
論曰：是中上勝功德者，依一切智增上行十地故，如經「佛子！是菩薩十地因佛智故而有差別」，譬如依大地故有十大山王差別故。是中純凈諸寶山喻者，喻八種地，厭地善清凈故。複次諸山王非眾生數，眾生數依故。非眾生數者，有二種：一、受用事；二、守護積聚寶事等。是中受用事者，有二種：一、眾生四大增損對治；二、長養眾生，依雪山、香山、毗陀略山、馬耳山，此四山非眾生數依故，藥草、眾香、眾寶、一切果集在其中。一切果者，第六山中眾生數者，復有六種難對治故。六種難者：一、貧難；二、死難；三、儉難；四、不調伏難；五、惡業難；六、怨敵難。第四山中五通福田對治貧難，第五山中夜叉大神神通變化對治死難，第七山中諸大龍王對治儉難，第八山中得自在眾對治不調伏難，第九山中阿修羅說咒對治惡業難，第
【現代漢語翻譯】 現代漢語譯本 在薩善慧地（Samantabhadra-jñāna-bhūmi，普賢慧地）中，菩薩了知一切眾生的順行和逆行都聚集在這裡，了知一切眾生的順行和逆行，並且宣說一切世間的生滅之相，這些問答是無窮無盡的。佛子！譬如須彌山王（Sumeru，世界的中心），純凈的寶藏和各種大天眾都聚集在其中，這些大天眾也是無窮無盡的。同樣，佛子！菩薩安住在菩薩法雲地（Bodhicitta-dharmamegha-bhūmi，菩薩的法雲地）中，如來的十力（ten powers of a Tathāgata）、四無畏（four fearlessnesses）和十八不共佛法（eighteen unique qualities of a Buddha）都聚集在其中，如來的十力、四無畏和十八不共佛法所展現的佛事問答也是無窮無盡的。佛子！這十大寶山王共同存在於大海之中，因為大海而得名。同樣，佛子！菩薩的十地（ten bhūmis）共同存在於一切智（sarvajña，一切智慧）之中，因為一切智而得名。
論曰：這裡所說的最殊勝的功德，是依仗一切智增上行（sarvajña-adhipati-gamana，以一切智為增上緣的修行）的十地而獲得的，正如經文所說：『佛子！這菩薩的十地因為佛智的緣故而有差別』，譬如依仗大地而有十大山王的差別。這裡所說的純凈的諸寶山，比喻的是八種地（eight bhūmis），因為厭離地（virāga-bhūmi，離欲地）的善是清凈的。而且，諸山王不是眾生數（sattvasamkhyā，眾生的數量），而是眾生所依賴的。非眾生數有兩種：一是受用之事；二是守護積聚寶物之事等。其中受用之事有兩種：一是眾生四大（four elements）增損的對治；二是長養眾生，依靠雪山（Himavat）、香山（Gandhamādana）、毗陀略山（Vipula）、馬耳山（Aśvakarṇa），這四座山不是眾生數所依賴的，藥草、各種香料、各種寶物、一切果實都聚集在其中。一切果實，第六山中的眾生數，又有六種難以對治的困難。六種困難是：一、貧困之難；二、死亡之難；三、匱乏之難；四、不調伏之難；五、惡業之難；六、怨敵之難。第四山中的五通（five supernormal powers）福田（field of merit）對治貧困之難，第五山中的夜叉（yakṣa）大神的神通變化對治死亡之難，第七山中的諸大龍王（nāga）對治匱乏之難，第八山中得自在眾（īśvara）對治不調伏之難，第九山中的阿修羅（asura）所說的咒語對治惡業之難。
【English Translation】 English version In the Samantabhadra-jñāna-bhūmi (the ground of Samantabhadra's wisdom), it is known that all beings' conforming and opposing actions are gathered within it. It is known that all beings' conforming and opposing actions, and the questions and answers about the arising and ceasing aspects of all worlds, are inexhaustible. O son of Buddha! It is like Mount Sumeru (the king of mountains), where pure treasures and great assemblies of deities are gathered, and these great assemblies of deities are inexhaustible. Similarly, O son of Buddha! When a Bodhisattva dwells in the Bodhicitta-dharmamegha-bhūmi (the cloud of dharma ground of Bodhisattva), the ten powers of a Tathāgata, the four fearlessnesses, and the eighteen unique qualities of a Buddha are gathered within it, and the questions and answers about the Buddha-deeds manifested by the ten powers of a Tathāgata, the four fearlessnesses, and the eighteen unique qualities of a Buddha are inexhaustible. O son of Buddha! These ten great treasure mountains exist together in the great ocean, and they are named because of the great ocean. Similarly, O son of Buddha! The ten bhūmis (grounds) of a Bodhisattva exist together in sarvajña (omniscience), and they are named because of sarvajña.
Treatise: The most superior merits here are obtained by relying on the ten bhūmis that increase the practice of sarvajña-adhipati-gamana (practice that is enhanced by omniscience), as the sutra says, 'O son of Buddha! These ten bhūmis of a Bodhisattva are differentiated because of the Buddha's wisdom,' just as there are differences among the ten great mountain kings because of relying on the great earth. The pure treasure mountains here are metaphors for the eight bhūmis, because the goodness of virāga-bhūmi (the ground of detachment) is pure. Moreover, the mountain kings are not sattvasamkhyā (number of beings), but are what beings rely on. Not sattvasamkhyā has two aspects: first, matters of enjoyment; second, matters of guarding and accumulating treasures, etc. Among these, matters of enjoyment have two aspects: first, the treatment of the increase or decrease of the four elements of beings; second, nourishing beings, relying on Himavat (the Himalayas), Gandhamādana (Fragrant Mountain), Vipula (Abundant Mountain), and Aśvakarṇa (Horse-Ear Mountain). These four mountains are not what sattvasamkhyā relies on, and medicinal herbs, various fragrances, various treasures, and all fruits are gathered within them. All fruits, the number of beings in the sixth mountain, also have six difficult-to-treat hardships. The six hardships are: first, the hardship of poverty; second, the hardship of death; third, the hardship of scarcity; fourth, the hardship of untamedness; fifth, the hardship of evil karma; sixth, the hardship of enemies. The field of merit of the five supernormal powers in the fourth mountain treats the hardship of poverty, the supernatural transformations of the great yakṣa (spirit) in the fifth mountain treat the hardship of death, the great nāga (dragon kings) in the seventh mountain treat the hardship of scarcity, the īśvara (lords) in the eighth mountain treat the hardship of untamedness, and the mantras spoken by the asura (demigods) in the ninth mountain treat the hardship of evil karma.
十山中自在四天王對治怨敵難。此一切山集在其中者，如所說事能生一切物故。言集在其中不可窮盡者，順行不斷不休息故。彼十大山因大海得名，大海亦因大山得名。菩薩十地亦復如是，同在一切智，因一切智得名，彼因果相顯故。如經「佛子！此十大寶山王同在大海，因大海得名。如是佛子！菩薩十地同在一切智，因一切智得名」故。云何難度能度大果功德？
經曰：佛子！譬如大海，以十相故數名大海，無有能壞。何等為十？一、漸次深；二、不受死屍；三、余水失本名；四、同一味；五、無量寶聚；六、甚深難度；七、廣大無量；八、多有大身眾生依住；九、潮不過限；十、能受一切大雨無有厭足。如是佛子！菩薩行以十相故數名菩薩行，無有能壞。何等為十？所謂菩薩歡喜地中漸次起大愿故，菩薩離垢地中不共破戒死屍住故，菩薩明地中舍諸世間假名數故，菩薩焰地中恭敬三寶得一味不壞故，菩薩難勝地中無量方便智起世間所作寶故，菩薩現前地中觀甚深因緣集法故，菩薩遠行地中以無量方便智善擇諸法故，菩薩不動地中示現起大莊嚴事故，菩薩善慧地中得甚深解脫通達世間行如實所證不過限故，菩薩法雲地中能受一切諸佛大法明雨無有厭足故。
論曰：是中難度能度大果功德者，因果相順故
【現代漢語翻譯】 現代漢語譯本 十山中自在四天王對治怨敵之難。所有這些山聚集在一起，是因為它們能像所說的那樣產生一切事物。說它們聚集在一起是不可窮盡的，是因為它們的順行是不斷且不休息的。這十大山因大海而得名，大海也因大山而得名。菩薩十地也是如此，共同存在於一切智（Sarvajna，指佛陀的智慧），並因一切智而得名，這是因為它們的因果關係顯現的緣故。正如經文所說：『佛子！這十大寶山王共同在大海中，因大海而得名。同樣，佛子！菩薩十地共同存在於一切智中，因一切智而得名。』那麼，如何理解難度能帶來巨大的果報和功德呢？
經文說：『佛子！譬如大海，以十種特性而被稱作大海，沒有什麼是可以破壞它的。這十種特性是什麼呢？一、逐漸加深；二、不容納死屍；三、其他的水失去原本的名稱；四、具有同一種味道；五、擁有無量的寶藏；六、非常深邃難以度量；七、廣大無邊；八、有許多巨大的眾生居住；九、潮汐不會超過界限；十、能夠容納一切大雨而沒有厭足。同樣，佛子！菩薩的修行以十種特性而被稱作菩薩行，沒有什麼是可以破壞它的。這十種特性是什麼呢？所謂的菩薩在歡喜地（Pramudita-bhumi，菩薩十地之第一地）中逐漸生起大愿；菩薩在離垢地（Vimala-bhumi，菩薩十地之第二地）中不與破戒的『死屍』同住；菩薩在明地（Prabhakari-bhumi，菩薩十地之第三地）中捨棄世間虛假的名稱；菩薩在焰地（Arcismati-bhumi，菩薩十地之第四地）中恭敬三寶而獲得同一種不壞的味道；菩薩在難勝地（Sudurjaya-bhumi，菩薩十地之第五地）中生起無量方便智慧來創造世間所需的寶物；菩薩在現前地（Abhimukhi-bhumi，菩薩十地之第六地）中觀察甚深的因緣和合之法；菩薩在遠行地（Duramgama-bhumi，菩薩十地之第七地）中以無量的方便智慧善於選擇諸法；菩薩在不動地（Acala-bhumi，菩薩十地之第八地）中示現發起偉大的莊嚴事業；菩薩在善慧地（Sadhumati-bhumi，菩薩十地之第九地）中獲得甚深的解脫，通達世間的執行，如實地證悟而不會超過界限；菩薩在法雲地（Dharmamegha-bhumi，菩薩十地之第十地）中能夠接受一切諸佛的大法明雨而沒有厭足。』
論中說：這裡所說的難度能夠帶來巨大的果報和功德，是因為因果相互順應的緣故。
【English Translation】 English version The difficulty of the Four Heavenly Kings freely subduing enemies among the ten mountains. All these mountains are gathered together because they can produce all things as described. It is said that their gathering together is inexhaustible because their continuous progression is unceasing and without rest. These ten great mountains are named after the great sea, and the great sea is also named after the great mountains. The ten Bhumis (stages) of a Bodhisattva are also like this, coexisting in Sarvajna (all-knowing wisdom of the Buddha) and named after Sarvajna, because their cause-and-effect relationship is manifest. As the sutra says: 'Buddha-children! These ten great treasure mountain kings are together in the great sea and are named after the great sea. Likewise, Buddha-children! The ten Bhumis of a Bodhisattva are together in Sarvajna and are named after Sarvajna.' So, how can we understand that difficulty can bring great rewards and merits?
The sutra says: 'Buddha-children! For example, the great sea is called the great sea because of ten characteristics, and nothing can destroy it. What are these ten characteristics? First, it gradually deepens; second, it does not accept corpses; third, other waters lose their original names; fourth, it has the same taste; fifth, it has countless treasures; sixth, it is very deep and difficult to measure; seventh, it is vast and boundless; eighth, many large beings reside there; ninth, the tides do not exceed the limits; tenth, it can receive all great rains without being satiated. Likewise, Buddha-children! The practice of a Bodhisattva is called the practice of a Bodhisattva because of ten characteristics, and nothing can destroy it. What are these ten characteristics? The so-called Bodhisattva gradually generates great vows in the Pramudita-bhumi (Joyful Ground, the first of the ten Bhumis); the Bodhisattva does not dwell with the 'corpses' of those who break precepts in the Vimala-bhumi (Immaculate Ground, the second of the ten Bhumis); the Bodhisattva abandons the false names of the world in the Prabhakari-bhumi (Luminous Ground, the third of the ten Bhumis); the Bodhisattva reveres the Three Jewels and obtains the same indestructible taste in the Arcismati-bhumi (Radiant Ground, the fourth of the ten Bhumis); the Bodhisattva generates countless expedient wisdoms to create the treasures needed by the world in the Sudurjaya-bhumi (Difficult to Conquer Ground, the fifth of the ten Bhumis); the Bodhisattva observes the profound Dharma of dependent origination in the Abhimukhi-bhumi (Face to Face Ground, the sixth of the ten Bhumis); the Bodhisattva is skilled in selecting all Dharmas with countless expedient wisdoms in the Duramgama-bhumi (Far Reaching Ground, the seventh of the ten Bhumis); the Bodhisattva demonstrates the initiation of great adornment undertakings in the Acala-bhumi (Immovable Ground, the eighth of the ten Bhumis); the Bodhisattva obtains profound liberation, understands the workings of the world, and truly realizes without exceeding the limits in the Sadhumati-bhumi (Good Wisdom Ground, the ninth of the ten Bhumis); the Bodhisattva can receive all the great Dharma-rain of all Buddhas without being satiated in the Dharmamegha-bhumi (Cloud of Dharma Ground, the tenth of the ten Bhumis).'
The treatise says: The difficulty mentioned here can bring great rewards and merits because the cause and effect are in accordance with each other.
。十地如大海難度能度，得大菩提果故。大海有八種功德應知：一、易入功德，如經「漸次深」故。二、凈功德，如經「不受死屍」故。三、平等功德，如經「余水失本名」故。四、護功德，如經「同一味」故。五、利益功德，如經「無量寶聚」故。六、不竭功德，謂深廣等，如經「甚深難度」故、「廣大無量」故。七、住處功德，以大眾生依住故，如經「多有大身眾生依住」故。八、護世間功德，潮不過時受水無厭，如經潮「不過限」故、「能受一切大雨無有厭足」故。大海相似法，菩薩十地行亦有十種相應，如經「如是佛子！菩薩行以十相故，數名菩薩行，無有能壞故」如是等。云何轉盡堅固功德？
經曰：佛子！譬如大摩尼寶珠，過十寶性：一、出大海；二、巧匠善治；三、善轉精妙；四、善清凈；五、善凈光澤；六、善鉆穿；七、貫以寶縷；八、置在琉璃高幢；九、放一切光明；十、隨王意雨眾寶物，能與一切眾生一切寶物。如是佛子！菩薩發薩婆若心，過十聖性：一、初發心佈施離慳；二、善修持戒正行明凈；三、善修禪定三昧三摩跋提令轉精妙；四、菩提分善清凈；五、方便神通善凈光澤；六、因緣集觀善鉆穿；七、種種方便智縷善貫穿；八、置於自在神通幢上；九、觀眾生行放多聞智慧光明；十
【現代漢語翻譯】 現代漢語譯本：十地就像大海一樣難以渡過卻能夠渡過，因為能夠獲得大菩提果。應該瞭解大海有八種功德：第一，容易進入的功德，就像經文所說『逐漸深入』一樣。第二，清凈的功德，就像經文所說『不容納死屍』一樣。第三，平等的功德，就像經文所說『其他的水失去原本的名字』一樣。第四，守護的功德，就像經文所說『同一種味道』一樣。第五，利益的功德，就像經文所說『無量的寶藏聚集』一樣。第六，不會枯竭的功德，指的是深廣等特性，就像經文所說『非常深難以渡過』、『廣大無量』一樣。第七，居住之處的功德，因為眾多的生物依靠它居住，就像經文所說『有很多巨大的生物依靠它居住』一樣。第八，守護世間的功德，潮汐不會超過時限，接受水而沒有厭倦，就像經文所說潮汐『不會超過界限』、『能夠接受一切大雨而沒有厭足』一樣。大海相似的法，菩薩十地的修行也有十種相應，就像經文所說『像這樣，佛子！菩薩的修行因為有十種相，所以才被稱作菩薩行，沒有能夠破壞它的』等等。什麼是轉變窮盡堅固的功德呢？
經文說：『佛子！譬如巨大的摩尼寶珠（Mani jewel），超過十種寶物的特性：第一，出自大海；第二，被巧妙的工匠精細加工；第三，被很好地轉動變得精妙；第四，被很好地清潔變得清凈；第五，被很好地擦拭發出光澤；第六，被很好地鉆孔穿透；第七，用寶貴的絲線貫穿；第八，被放置在琉璃製成的高幢上；第九，放出一切光明；第十，隨著國王的意願降下各種寶物，能夠給予一切眾生一切寶物。像這樣，佛子！菩薩發起薩婆若（Sarvajna，一切智）之心，超過十種聖者的特性：第一，最初發心佈施，遠離慳吝；第二，很好地修持戒律，正當的行為明亮清凈；第三，很好地修習禪定（Dhyana）、三昧（Samadhi）、三摩跋提（Samapatti），使之變得精妙；第四，菩提分（Bodhipaksa）變得清凈；第五，方便神通變得光澤；第六，因緣（Hetu）集合的觀察變得透徹；第七，用各種方便智慧的絲線很好地貫穿；第八，被放置在自在神通的寶幢上；第九，觀察眾生的行為，放出多聞智慧的光明；第十』
【English Translation】 English version: The ten grounds are like the great ocean, difficult to cross but able to be crossed, because one can attain the great Bodhi fruit. It should be understood that the great ocean has eight kinds of merits: First, the merit of being easy to enter, as the sutra says, 'gradually deepens.' Second, the merit of purity, as the sutra says, 'does not accept corpses.' Third, the merit of equality, as the sutra says, 'other waters lose their original names.' Fourth, the merit of protection, as the sutra says, 'the same taste.' Fifth, the merit of benefit, as the sutra says, 'countless treasures gather.' Sixth, the merit of not being exhausted, referring to characteristics such as depth and breadth, as the sutra says, 'very deep and difficult to cross,' 'vast and immeasurable.' Seventh, the merit of being a dwelling place, because many beings rely on it to live, as the sutra says, 'many large beings rely on it to live.' Eighth, the merit of protecting the world, the tides do not exceed their limits, accepting water without weariness, as the sutra says the tides 'do not exceed their limits,' 'can accept all great rains without being satiated.' The great ocean is similar to the Dharma, and the practice of the ten grounds of Bodhisattvas also has ten kinds of corresponding aspects, as the sutra says, 'Like this, sons of Buddha! The practice of Bodhisattvas is called the practice of Bodhisattvas because it has ten aspects, and there is nothing that can destroy it,' and so on. What is the merit of transforming and exhausting firmness?
The sutra says: 'Sons of Buddha! It is like a great Mani jewel, surpassing the qualities of ten treasures: First, it comes from the great ocean; second, it is skillfully crafted by a skilled artisan; third, it is well-turned and becomes exquisite; fourth, it is well-cleaned and becomes pure; fifth, it is well-polished and emits luster; sixth, it is well-drilled and penetrated; seventh, it is threaded with precious threads; eighth, it is placed on a high banner made of lapis lazuli; ninth, it emits all kinds of light; tenth, it rains down various treasures according to the king's wishes, and can give all beings all treasures. Like this, sons of Buddha! When a Bodhisattva generates the mind of Sarvajna (all-knowing wisdom), it surpasses the qualities of ten sages: First, initially generating the mind of generosity and giving, being free from stinginess; second, well cultivating precepts, upright conduct being bright and pure; third, well cultivating Dhyana (meditation), Samadhi (concentration), and Samapatti (attainment), making them exquisite; fourth, the Bodhipaksa (factors of enlightenment) become pure; fifth, skillful means and supernormal powers become radiant; sixth, the observation of the collection of Hetu (causes and conditions) becomes thorough; seventh, threading well with threads of various skillful means and wisdom; eighth, being placed on the banner of unhindered supernormal powers; ninth, observing the conduct of beings, emitting the light of vast learning and wisdom; tenth'
、諸佛授智位。爾時能為一切眾生現作佛事，即名得薩婆若。
論曰：是中轉盡堅固功德者，大摩尼寶喻，如經「佛子！譬如大摩尼寶珠等」故。過十寶性者，摩尼寶過毗琉璃等，以出故取，乃至放一切光明，示現此寶有八種功德攝故。八種功德者：一、出功德，選擇而取，以善觀故。二、色功德，巧匠善治故。三、形相功德，善轉精妙故。四、無垢功德，善清凈故。五、明凈功德，善凈光澤故。六、起行功德，善鉆穿故。貫以寶縷故，置在琉璃高幢故，此三句示現。七、神力功德，放一切光明遍照一切處故。八、不護功德，隨王意雨眾寶物，能與一切眾生一切寶物；正智受位故，一切眾生同善根藏故。過十聖性者，過聲聞辟支佛等性故。聲聞有八種性，四行、四果差別故。辟支佛有二種性，行、果差別故。如是十地影像分已說。云何地利益分？
經曰：佛子！是菩薩行，善集一切種一切智智功德集法門品。若眾生不深種善根者，不能得聞。解脫月菩薩言：佛子！此集一切種一切智智功德集法門品，若得聞者，此人成就幾許功德？金剛藏菩薩言：佛子！隨一切智智所攝觀集諸功德，此集一切種一切智智功德集法門品亦復如是。此人得聞此法門，所得功德亦復如是。何以故？佛子！若非菩薩不得聞此集一切
【現代漢語翻譯】 現代漢語譯本：諸佛授予智慧之位。那時能為一切眾生示現佛的事業，就叫做得到薩婆若（Sarvajna，一切智）。
論曰：這裡所說的轉化窮盡堅固功德者，以大摩尼寶（Mani jewel，如意寶珠）為比喻，如經中所說：『佛子！譬如大摩尼寶珠等』。超過十種寶的性質，是說摩尼寶超過毗琉璃（Vairocana，青色寶）等，因為它能出產，所以被選取，乃至能放出一切光明，顯示此寶具有八種功德所攝持。八種功德是：一、出產功德，經過選擇而被取用，因為善於觀察的緣故。二、顏色功德，因為巧匠善於整治的緣故。三、形相功德，因為善於轉化精妙的緣故。四、無垢功德，因為善於清潔的緣故。五、明凈功德，因為善於凈化光澤的緣故。六、起行功德，因為善於鉆孔穿透的緣故。用寶貴的絲線貫穿，放置在琉璃高幢之上，這三句是用來示現的。七、神力功德，能放出一切光明遍照一切處。八、不護功德，隨順國王的意願降下各種寶物，能給予一切眾生一切寶物；因為正智受到授位，一切眾生共同擁有善根的寶藏。超過十種聖人的性質，是說超過聲聞（Sravaka，阿羅漢）辟支佛（Pratyekabuddha，緣覺）等的性質。聲聞有八種性質，四行、四果的差別。辟支佛有兩種性質，行、果的差別。像這樣，十地的影像部分已經說完了。那麼，什麼是地的利益部分呢？
經曰：佛子！這是菩薩的修行，善於聚集一切種一切智智（Sarvajnajnana，一切種智）的功德，聚集法門品。如果眾生沒有深深種下善根，就不能聽聞。解脫月菩薩說：佛子！這個聚集一切種一切智智功德的法門品，如果有人能夠聽聞，這個人成就了多少功德呢？金剛藏菩薩說：佛子！隨著一切智智所攝取的觀想聚集的各種功德，這個聚集一切種一切智智功德的法門品也是這樣。這個人聽聞這個法門，所得到的功德也是這樣。為什麼呢？佛子！如果不是菩薩，就不能聽聞這個聚集一切
【English Translation】 English version: The Buddhas bestow the position of wisdom. At that time, being able to manifest the deeds of a Buddha for all sentient beings is called attaining Sarvajna (all-knowing wisdom).
Commentary: The 'transforming and exhausting steadfast merits' mentioned here are likened to a great Mani jewel (wish-fulfilling jewel), as stated in the sutra: 'Buddha-child! It is like a great Mani jewel, etc.' Surpassing the nature of ten jewels means that the Mani jewel surpasses Vairocana (lapis lazuli) and others because it can produce, so it is selected, and it can emit all kinds of light, showing that this jewel is possessed of eight kinds of merits. The eight kinds of merits are: 1. The merit of production, being selected and taken because of good observation. 2. The merit of color, because skilled craftsmen are good at rectifying it. 3. The merit of form, because it is good at transforming the subtle. 4. The merit of being without defilement, because it is good at cleansing. 5. The merit of brightness and purity, because it is good at purifying its luster. 6. The merit of initiating action, because it is good at drilling and penetrating. Being strung with precious threads and placed on a high Vairocana banner, these three sentences are used to illustrate it. 7. The merit of divine power, being able to emit all kinds of light, illuminating all places. 8. The merit of non-protection, raining down various treasures according to the king's wishes, being able to give all sentient beings all treasures; because right wisdom is bestowed, all sentient beings jointly possess the treasury of good roots. Surpassing the nature of ten saints means surpassing the nature of Sravakas (Arhats), Pratyekabuddhas (Solitary Buddhas), etc. Sravakas have eight kinds of nature, with differences in the four practices and four fruits. Pratyekabuddhas have two kinds of nature, with differences in practice and fruit. Thus, the image part of the ten grounds has been explained. So, what is the benefit part of the grounds?
Sutra: Buddha-child! This is the practice of a Bodhisattva, being good at gathering all kinds of merits of Sarvajnajnana (all-knowing wisdom), the Dharma gate of gathering merits. If sentient beings have not deeply planted good roots, they cannot hear it. Bodhisattva Liberation Moon said: Buddha-child! This Dharma gate of gathering all kinds of merits of Sarvajnajnana, if someone can hear it, how much merit does this person achieve? Bodhisattva Vajragarbha said: Buddha-child! Along with the various merits of contemplation and gathering that are taken in by Sarvajnajnana, this Dharma gate of gathering all kinds of merits of Sarvajnajnana is also like that. The merit gained by this person hearing this Dharma gate is also like that. Why? Buddha-child! If it is not a Bodhisattva, one cannot hear this gathering of all
種一切智智功德集法門品，何況能信、何況能持、何況正修行。說此經時，以佛神力、以得法力，十方世界十億佛土微塵數等諸佛世界，六種十八相動，所謂動、遍動、等遍動，踴、遍踴、等遍踴，覺、遍覺、等遍覺，起、遍起、等遍起，震、遍震、等遍震，吼、遍吼、等遍吼。以佛神力、以得法力故，雨種種天花如雲而下，雨天衣、雨天寶、雨天莊嚴具、雨天蓋、雨天幡、雨天幢、雨天伎樂、雨天音聲，讚歎一切智地及贊十地殊勝之事。如此世界四天下他化自在天中，自在天王宮摩尼寶藏殿說十地法，如是十方一切世界周遍皆說此十地法。以佛神力故，十方過十億佛土微塵數等世界，有十億佛土微塵數等諸菩薩來集，遍滿十方虛空。到已皆作是言：善哉善哉！佛子！善說菩薩住諸地相。佛子！我等一切亦名金剛藏，從名金剛勝世界金剛幢佛所來。彼一切世界皆承佛神力說此法門，眾會亦如是，字句亦如是，釋名亦如是，義趣亦如是，不增不減。佛子！是故我等承佛神力，來到此眾為證是法。佛子！如我等來至此眾，如是十方一切世界，一一世界中四天下，上他化自在天中自在天王宮摩尼寶藏殿，皆有十億佛土微塵數等菩薩往為作證。爾時金剛藏菩薩摩訶薩承佛神力說此經時，如來隨喜，彼一切菩薩眾及一切天、龍、
{ "translations": [ "現代漢語譯本：種一切智智功德集法門品，何況能信、何況能持、何況正修行。說此經時，以佛神力、以得法力，十方世界十億佛土微塵數等諸佛世界，六種十八相動，所謂動、遍動、等遍動，踴、遍踴、等遍踴，覺、遍覺、等遍覺，起、遍起、等遍起，震、遍震、等遍震，吼、遍吼、等遍吼。以佛神力、以得法力故，雨種種天花如雲而下，雨天衣、雨天寶、雨天莊嚴具、雨天蓋、雨天幡、雨天幢、雨天伎樂、雨天音聲，讚歎一切智地及贊十地殊勝之事。如此世界四天下他化自在天中，自在天王宮摩尼寶藏殿說十地法，如是十方一切世界周遍皆說此十地法。以佛神力故，十方過十億佛土微塵數等世界，有十億佛土微塵數等諸菩薩來集，遍滿十方虛空。到已皆作是言：『善哉善哉！佛子！善說菩薩住諸地相。佛子！我等一切亦名金剛藏（Vajragarbha，菩薩名），從名金剛勝世界金剛幢佛所來。』彼一切世界皆承佛神力說此法門，眾會亦如是，字句亦如是，釋名亦如是，義趣亦如是，不增不減。佛子！是故我等承佛神力，來到此眾為證是法。佛子！如我等來至此眾，如是十方一切世界，一一世界中四天下，上他化自在天中自在天王宮摩尼寶藏殿，皆有十億佛土微塵數等菩薩往為作證。爾時金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahasattva）承佛神力說此經時，如來隨喜，彼一切菩薩眾及一切天、龍、", "English version: The chapter on the Dharma gate of accumulating the merits of all-knowing wisdom, how much more so to believe, how much more so to uphold, how much more so to practice correctly. When this sutra was spoken, by the power of the Buddha, by the power of obtaining the Dharma, the Buddha worlds as numerous as dust motes in ten billion Buddha lands in the ten directions moved in eighteen aspects of six kinds, namely, moving, universally moving, equally universally moving; rising, universally rising, equally universally rising; awakening, universally awakening, equally universally awakening; arising, universally arising, equally universally arising; shaking, universally shaking, equally universally shaking; roaring, universally roaring, equally universally roaring. By the power of the Buddha, by the power of obtaining the Dharma, various heavenly flowers rained down like clouds, raining heavenly garments, raining heavenly treasures, raining heavenly adornments, raining heavenly canopies, raining heavenly banners, raining heavenly streamers, raining heavenly music, raining heavenly sounds, praising the ground of all-knowing wisdom and praising the excellent matters of the ten grounds. In this world, in the Paranirmitavasavartin heaven of the four continents, in the Mani Jewel Treasury Palace of the Paranirmitavasavartin King, the Dharma of the ten grounds was spoken. Thus, in all worlds in the ten directions, this Dharma of the ten grounds was spoken everywhere. By the power of the Buddha, from worlds beyond the number of dust motes in ten billion Buddha lands in the ten directions, Bodhisattvas as numerous as dust motes in ten billion Buddha lands came together, filling the ten directions of space. Having arrived, they all said: 'Excellent, excellent! Buddha-child! You have well spoken of the aspects of Bodhisattvas abiding in the grounds. Buddha-child! We are all also named Vajragarbha (Vajragarbha, name of a Bodhisattva), and we come from the Vajradhvaja Buddha in the Vajrasri world.' All those worlds, relying on the Buddha's power, speak this Dharma gate. The assembly is also like this, the words and phrases are also like this, the explanations are also like this, the meanings and interests are also like this, without increase or decrease. Buddha-child! Therefore, we, relying on the Buddha's power, have come to this assembly to bear witness to this Dharma. Buddha-child! Just as we have come to this assembly, so in all worlds in the ten directions, in each world in the four continents, in the Mani Jewel Treasury Palace of the Paranirmitavasavartin King in the Paranirmitavasavartin heaven, there are Bodhisattvas as numerous as dust motes in ten billion Buddha lands who go to bear witness.' At that time, when Vajragarbha Bodhisattva-Mahasattva (Vajragarbha Bodhisattva-Mahasattva) spoke this sutra relying on the Buddha's power, the Tathagata rejoiced, as did all the assembly of Bodhisattvas and all the devas, nagas," "" ], "english_translations": [ "English version: The chapter on the Dharma gate of accumulating the merits of all-knowing wisdom, how much more so to believe, how much more so to uphold, how much more so to practice correctly. When this sutra was spoken, by the power of the Buddha, by the power of obtaining the Dharma, the Buddha worlds as numerous as dust motes in ten billion Buddha lands in the ten directions moved in eighteen aspects of six kinds, namely, moving, universally moving, equally universally moving; rising, universally rising, equally universally rising; awakening, universally awakening, equally universally awakening; arising, universally arising, equally universally arising; shaking, universally shaking, equally universally shaking; roaring, universally roaring, equally universally roaring. By the power of the Buddha, by the power of obtaining the Dharma, various heavenly flowers rained down like clouds, raining heavenly garments, raining heavenly treasures, raining heavenly adornments, raining heavenly canopies, raining heavenly banners, raining heavenly streamers, raining heavenly music, raining heavenly sounds, praising the ground of all-knowing wisdom and praising the excellent matters of the ten grounds. In this world, in the Paranirmitavasavartin heaven of the four continents, in the Mani Jewel Treasury Palace of the Paranirmitavasavartin King, the Dharma of the ten grounds was spoken. Thus, in all worlds in the ten directions, this Dharma of the ten grounds was spoken everywhere. By the power of the Buddha, from worlds beyond the number of dust motes in ten billion Buddha lands in the ten directions, Bodhisattvas as numerous as dust motes in ten billion Buddha lands came together, filling the ten directions of space. Having arrived, they all said: 'Excellent, excellent! Buddha-child! You have well spoken of the aspects of Bodhisattvas abiding in the grounds. Buddha-child! We are all also named Vajragarbha (Vajragarbha, name of a Bodhisattva), and we come from the Vajradhvaja Buddha in the Vajrasri world.' All those worlds, relying on the Buddha's power, speak this Dharma gate. The assembly is also like this, the words and phrases are also like this, the explanations are also like this, the meanings and interests are also like this, without increase or decrease. Buddha-child! Therefore, we, relying on the Buddha's power, have come to this assembly to bear witness to this Dharma. Buddha-child! Just as we have come to this assembly, so in all worlds in the ten directions, in each world in the four continents, in the Mani Jewel Treasury Palace of the Paranirmitavasavartin King in the Paranirmitavasavartin heaven, there are Bodhisattvas as numerous as dust motes in ten billion Buddha lands who go to bear witness.' At that time, when Vajragarbha Bodhisattva-Mahasattva (Vajragarbha Bodhisattva-Mahasattva) spoke this sutra relying on the Buddha's power, the Tathagata rejoiced, as did all the assembly of Bodhisattvas and all the devas, nagas,", "" ] }
夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、摩醯首羅、凈居天眾皆大歡喜。佛在他化自在天中成道未久第二七日，自在天王宮摩尼寶藏殿，金剛藏菩薩說，歡喜奉行。
論曰：是中地利益者，有二種：一、生信功德；二、供養功德。複次此法門中，決定信說大利益義示現。如經「佛子！是菩薩行善集一切種一切智智功德集法門品」如是等，「解脫月菩薩言」如是等。「金剛藏菩薩言」如是等故。為於此經中生信得功德，復生信功德緣生義故，以神通力示現六種十八相動。如經「說此經時以佛神力以得法力故」如是等。是中六種動者：一、動；二、踴；三、上去；四、起；五、下去；六、吼，十八相。此六種動等相，下中上如是次第應知。器世間中，依四種眾生聚：一、依不善眾生；二、依信種種天眾生；三、依我慢眾生；四、依咒術眾生。為此眾生下中上次第差別故，動乃至吼，如是十八句異義應知。如是生信功德及緣生義已說。是中供養功德者，如經「雨種種天華如雲而下」如是等。一切世界說此法門示現，為無量法門利益眾生示現，如經「如此世界四天下」如是等。餘者易解。
十地經論法雲地第十卷之十二
【現代漢語翻譯】 現代漢語譯本：夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天神，司音樂）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神，善歌舞）、摩睺羅伽（Mahoraga，一種大蟒神）、四天王（Caturmaharajakayikas，佛教的護法天神）、釋提桓因（Sakra devanam Indra，忉利天之主）、梵天王（Brahma，色界諸天之王）、摩醯首羅（Mahesvara，大自在天）、凈居天眾（Suddhavasa devas，色界最高的五凈居天）都非常歡喜。佛陀在他化自在天（Parinirmita-vasavartin，欲界頂層天）中成道后不久的第二個七日，在他化自在天王宮的摩尼寶藏殿，金剛藏菩薩（Vajragarbha Bodhisattva）宣說了此法門，大眾歡喜地信受奉行。
論曰：在此（法雲地）中，利益眾生有兩種：一、生起信心之功德；二、供養之功德。進一步說，此法門中，爲了示現決定信受此法門能帶來大利益的意義。如經文所說：『佛子！是菩薩行善，積聚一切種一切智智功德的法門品』，以及『解脫月菩薩（Vimukticandra Bodhisattva）言』，還有『金剛藏菩薩言』等等。爲了使眾生對此經產生信心並獲得功德，並且爲了生起信心功德的緣起之義，以神通力示現了六種十八相震動。如經文所說：『宣說此經時，以佛陀的神力以及得法之力』等等。這其中的六種震動是：一、動；二、踴；三、上去；四、起；五、下去；六、吼，共十八相。這六種震動等相，下、中、上三種程度應按這樣的順序理解。在器世間中，依據四種眾生聚集：一、依據不善眾生；二、依據信奉種種天眾生；三、依據我慢眾生；四、依據咒術眾生。爲了這些眾生下、中、上程度的差別，從動到吼，這十八句不同的意義應當瞭解。像這樣，生起信心的功德以及緣起之義已經闡述完畢。這其中的供養功德，如經文所說：『降下種種天花，如雲般落下』等等。在一切世界宣說此法門，是爲了示現無量法門利益眾生，如經文所說：『如此世界四天下』等等。其餘部分容易理解。
《十地經論》法雲地第十卷之十二
【English Translation】 English version: Yakshas (Yaksa, a type of guardian deity), Gandharvas (Gandharva, a type of celestial musician), Asuras (Asura, a type of warring deity), Garudas (Garuda, a type of golden-winged bird deity), Kinnaras (Kinnara, a type of half-human, half-bird deity, skilled in singing and dancing), Mahoragas (Mahoraga, a type of great serpent deity), the Four Heavenly Kings (Caturmaharajakayikas, the four guardian deities of Buddhism), Sakra devanam Indra (Sakra devanam Indra, the lord of the Trayastrimsa Heaven), Brahma (Brahma, the king of the form realm heavens), Mahesvara (Mahesvara, the Great自在天), and the Suddhavasa devas (Suddhavasa devas, the pure abode heavens of the form realm) were all greatly delighted. Not long after the Buddha attained enlightenment in the Parinirmita-vasavartin Heaven (Parinirmita-vasavartin, the highest heaven of the desire realm), on the second seventh day, in the Mani Jewel Treasury Palace of the Parinirmita-vasavartin Heaven King's palace, Vajragarbha Bodhisattva (Vajragarbha Bodhisattva) spoke this Dharma, and the assembly joyfully accepted and practiced it.
Commentary: Within this (Dharmamegha Bhumi), there are two types of benefits for sentient beings: first, the merit of generating faith; second, the merit of making offerings. Furthermore, within this Dharma gate, the meaning of decisively believing in this Dharma gate bringing great benefits is demonstrated. As the sutra says: 'Disciples of the Buddha! This is the Dharma gate of the Bodhisattva practicing good deeds, accumulating all kinds of all-knowing wisdom and merit,' and 'Vimukticandra Bodhisattva (Vimukticandra Bodhisattva) said,' and 'Vajragarbha Bodhisattva said,' and so on. In order to cause sentient beings to generate faith in this sutra and obtain merit, and in order to generate the meaning of the arising of the conditions for the merit of faith, the six types of eighteen aspects of shaking were demonstrated through supernatural power. As the sutra says: 'When this sutra was spoken, through the Buddha's divine power and the power of obtaining the Dharma,' and so on. The six types of shaking are: one, shaking; two, leaping; three, ascending; four, rising; five, descending; six, roaring, totaling eighteen aspects. These six types of shaking and other aspects, the lower, middle, and upper degrees should be understood in this order. Within the vessel world, based on the four types of sentient being gatherings: one, based on unwholesome sentient beings; two, based on sentient beings who believe in various heavens; three, based on arrogant sentient beings; four, based on mantra-practicing sentient beings. For the sake of the differences in the lower, middle, and upper degrees of these sentient beings, from shaking to roaring, the different meanings of these eighteen phrases should be understood. In this way, the merit of generating faith and the meaning of conditioned arising have been explained. The merit of making offerings, as the sutra says: 'Raining down various heavenly flowers, falling like clouds,' and so on. Speaking this Dharma gate in all worlds is to demonstrate the benefits of immeasurable Dharma gates for sentient beings, as the sutra says: 'This world, the four continents,' and so on. The rest is easy to understand.
《Dasabhumika-sutra-sastra》, Dharmamegha Bhumi, Volume 10, Part 12