大方廣佛華嚴經卷第三十四

INTRODUCTION

爾時，世尊在他化自在天王宮摩尼寶藏殿，與大菩薩眾俱。其諸菩薩皆於阿耨多羅三藐三菩提不退轉，悉從他方世界來集；住一切菩薩智所住境，入一切如來智所入處；勤行不息，善能示現種種神通；諸所作事，教化調伏一切眾生而不失時；為成菩薩一切大願，於一切世、一切劫、一切剎，勤修諸行，無暫懈息；具足菩薩福智助道，普益眾生而恒不匱；到一切菩薩智慧方便究竟彼岸，示入生死及以涅槃而不廢捨；修菩薩行，善入一切菩薩禪定、解脫三昧、三摩鉢底、神通明智，諸所施為皆得自在；獲一切菩薩自在神力，於一念頃無所動作，悉能往詣一切如來道場眾會，為眾上首，請佛說法，護持諸佛正法之輪；以廣大心供養承事一切諸佛，常勤修習一切菩薩所行事業；其身普現一切世間，其音普及十方法界，心智無礙，普見三世；一切菩薩所有功德悉已修行而得圓滿，於不可說劫說不能盡。其名曰：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、德藏菩薩、蓮華德藏菩薩、日藏菩薩、蘇利耶藏菩薩、無垢月藏菩薩、於一切國土普現莊嚴藏菩薩、毘盧遮那智藏菩薩、妙德藏菩薩、栴檀德藏菩薩、華德藏菩薩、俱蘇摩德藏菩薩、優鉢羅德藏菩薩、天德藏菩薩、福德藏菩薩、無礙清淨智德藏菩薩、功德藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種辯才莊嚴藏菩薩、大光明網藏菩薩、淨威德光明王藏菩薩、金莊嚴大功德光明王藏菩薩、一切相莊嚴淨德藏菩薩、金剛焰德相莊嚴藏菩薩、光明焰藏菩薩、星宿王光照藏菩薩、虛空無礙智藏菩薩、妙音無礙藏菩薩、陀羅尼功德持一切眾生願藏菩薩、海莊嚴藏菩薩、須彌德藏菩薩、淨一切功德藏菩薩、如來藏菩薩、佛德藏菩薩、解脫月菩薩……。如是等無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說諸菩薩摩訶薩眾，金剛藏菩薩而為上首。

At that time, the World-Honored One was in the Palace of the Paranirmita-vaśavartin Heaven King, in the Hall of the Mani Jewel Treasury, together with a great assembly of bodhisattvas. All these bodhisattvas were irreversible from anuttara-samyak-sambodhi (supreme perfect enlightenment), having gathered from other world-systems. They dwelt in the realm where all bodhisattvas' wisdom dwells, and entered the place where all Tathagatas' wisdom enters. They practiced diligently without rest, and were skilled in manifesting various supernatural powers. In all their actions, they taught and subdued all sentient beings without missing the right time. To fulfill all the great vows of bodhisattvas, they diligently cultivated various practices in all worlds, all kalpas, and all lands, without a moment's laziness. They were fully endowed with the meritorious virtues and wisdom that assist the bodhisattva path, universally benefiting sentient beings without ever being depleted. They had reached the ultimate shore of all bodhisattvas' wisdom and skillful means, demonstrating birth and death as well as nirvana without abandoning or rejecting them. Cultivating the bodhisattva practices, they were adept at entering all bodhisattva meditations, liberations, samadhis, and samapattis, with supernatural powers and clear wisdom, attaining mastery in all their undertakings. They had attained all the sovereign spiritual powers of bodhisattvas, able to go to all Tathagatas' bodhimandas and assemblies in an instant without moving, to be the leaders of the assembly, to request the Buddhas to teach the Dharma, and to protect and uphold the wheel of the true Dharma of all Buddhas. With vast minds they made offerings and served all Buddhas, constantly and diligently practicing all the deeds that bodhisattvas should perform. Their bodies universally appeared in all worlds, their voices universally reached the Dharma realms of the ten directions, their minds and wisdom were unobstructed, and they universally saw the three times. All the merits possessed by bodhisattvas they had already cultivated to perfection, which could not be fully described even in inconceivable kalpas.

Their names were: Bodhisattva Vajragarbha, Bodhisattva Ratna-garbha, Bodhisattva Padma-garbha, Bodhisattva Virtue Treasury, Bodhisattva Lotus Virtue Treasury, Bodhisattva Sun Treasury, Bodhisattva Surya Treasury, Bodhisattva Stainless Moon Treasury, Bodhisattva Universal Adornment Manifesting in All Lands Treasury, Bodhisattva Vairocana Wisdom Treasury, Bodhisattva Wonderful Virtue Treasury, Bodhisattva Sandalwood Virtue Treasury, Bodhisattva Flower Virtue Treasury, Bodhisattva Kusuma Virtue Treasury, Bodhisattva Utpala Virtue Treasury, Bodhisattva Heavenly Virtue Treasury, Bodhisattva Merit Treasury, Bodhisattva Unobstructed Pure Wisdom Virtue Treasury, Bodhisattva Merit Treasury, Bodhisattva Narayana Virtue Treasury, Bodhisattva Undefiled Treasury, Bodhisattva Stainless Treasury, Bodhisattva Various Eloquence Adornment Treasury, Bodhisattva Great Light Net Treasury, Bodhisattva Pure Majestic Light King Treasury, Bodhisattva Golden Adornment Great Merit Light King Treasury, Bodhisattva All Marks Adorning Pure Virtue Treasury, Bodhisattva Vajra Flame Virtue Mark Adornment Treasury, Bodhisattva Light Flame Treasury, Bodhisattva Star King Light Illumination Treasury, Bodhisattva Space Unobstructed Wisdom Treasury, Bodhisattva Wonderful Sound Unobstructed Treasury, Bodhisattva Dharani Merit Upholding All Beings' Vows Treasury, Bodhisattva Ocean Adornment Treasury, Bodhisattva Sumeru Virtue Treasury, Bodhisattva Pure All Merits Treasury, Bodhisattva Tathagata Treasury, Bodhisattva Buddha Virtue Treasury, Bodhisattva Liberation Moon, and so on.

Such innumerable, immeasurable, boundless, incomparable, uncountable, unutterable, inconceivable, immeasurable, inexpressible multitudes of great bodhisattva-mahasattvas, with Bodhisattva Vajragarbha as their leader.

爾時，金剛藏菩薩承佛神力，入菩薩大智慧光明三昧。入是三昧已，即時十方各過十億佛剎微塵數世界外，各有十億佛剎微塵數諸佛，同名：金剛藏，而現其前，作如是言：

At that time, Bodhisattva Vajragarbha, empowered by the Buddha's spiritual power, entered the bodhisattva's samādhi of great wisdom light. Having entered this samādhi, immediately in each of the ten directions, beyond worlds as numerous as the grains of sand in ten billion buddha-lands, there appeared ten billion buddhas, as numerous as the grains of sand in ten billion buddha-lands, all with the same name: Vajragarbha. They appeared before him and spoke thus:

「善哉善哉！金剛藏！乃能入是菩薩大智慧光明三昧。善男子！此是十方各十億佛剎微塵數諸佛共加於汝，以毘盧遮那如來、應、正等覺本願力故，威神力故，亦是汝勝智力故，欲令汝為一切菩薩說不思議諸佛法光明故。所謂：令入智地故，攝一切善根故，善揀擇一切佛法故，廣知諸法故，善能說法故，無分別智清淨故，一切世法不染故，出世善根清淨故，得不思議智境界故，得一切智人智境界故；又令得菩薩十地始終故，如實說菩薩十地差別相故，緣念一切佛法故，修習分別無漏法故，善選擇觀察大智光明巧莊嚴故，善入決定智門故，隨所住處次第顯說無所畏故，得無礙辯才光明故，住大辯才地善決定故，憶念菩薩心不忘失故，成熟一切眾生界故，能遍至一切處決定開悟故。善男子！汝當辯說此法門差別善巧法。所謂：承佛神力如來智明所加故，淨自善根故，普淨法界故，普攝眾生故，深入法身、智身故，受一切佛灌頂故，得一切世間最高大身故，超一切世間道故，清淨出世善根故，滿足一切智智故。」

Excellent, excellent! Vajragarbha! You have been able to enter this bodhisattva's samādhi of great wisdom light. Good son! This is due to the empowerment of buddhas as numerous as the grains of sand in ten billion buddha-lands in each of the ten directions. It is by the power of Vairocana Tathāgata's original vows and spiritual might, as well as by your own superior wisdom, wishing you to expound for all bodhisattvas the inconceivable light of the Buddhas' Dharma. Namely: to enable entry into the grounds of wisdom, to encompass all good roots, to skillfully discern all Buddha dharmas, to extensively know all dharmas, to be able to expound the Dharma well, to purify non-discriminating wisdom, to be undefiled by all worldly dharmas, to purify transcendent good roots, to attain the realm of inconceivable wisdom, to attain the realm of the wisdom of all-knowing ones; also to enable the attainment of the beginning and end of the bodhisattva's ten grounds, to explain the distinctive characteristics of the bodhisattva's ten grounds as they truly are, to contemplate all Buddha dharmas, to cultivate and discern the uncontaminated dharmas, to skillfully select, observe and adorn with the light of great wisdom, to skillfully enter the door of definitive wisdom, to explain fearlessly according to the sequence of stages, to attain the light of unobstructed eloquence, to abide securely in the ground of great eloquence, to remember the bodhisattva mind without forgetting, to bring all realms of sentient beings to maturity, and to be able to reach all places and definitively enlighten them. Good son! You should eloquently explain the skillful methods of the distinctions within this Dharma door. Namely: by receiving the empowerment of the Buddha's spiritual power and the Tathāgata's wisdom light, by purifying your own good roots, by universally purifying the Dharma realm, by universally embracing all sentient beings, by deeply entering the Dharma body and wisdom body, by receiving the consecration of all buddhas, by attaining the loftiest and greatest body in all worlds, by transcending all worldly paths, by purifying transcendent good roots, and by fulfilling all-knowing wisdom.

爾時，十方諸佛與金剛藏菩薩無能映奪身，與無礙樂說辯，與善分別清淨智，與善憶念不忘力，與善決定明了慧，與至一切處開悟智，與成道自在力，與如來無所畏，與一切智人觀察分別諸法門辯才智，與一切如來上妙身、語、意具足莊嚴。何以故？得此三昧法如是故，本願所起故，善淨深心故，善淨智輪故，善積集助道故，善修治所作故，念其無量法器故，知其清淨信解故，得無錯謬總持故，法界智印善印故。

At that time, the Buddhas of the ten directions bestowed upon Vajragarbha Bodhisattva:

An indomitable body
Unobstructed eloquence in expounding the Dharma
The ability to discern with pure wisdom
The power of perfect recall
Clear and decisive wisdom
The wisdom to enlighten beings everywhere
The power of self-mastery in attaining enlightenment
The fearlessness of a Tathāgata
The eloquent wisdom to observe and distinguish all aspects of the Dharma
The perfectly adorned body, speech and mind of all Tathāgatas

Why was this so? Because:

He attained this samādhi
It arose from his original vows
He purified his profound mind
He purified the wheel of wisdom
He diligently accumulated aids to enlightenment
He skillfully cultivated all practices
He was mindful of innumerable Dharma vessels
He knew beings' pure faith and understanding
He attained flawless retention of the teachings
He was well-sealed with the wisdom seal of the Dharmadhatu

爾時，十方諸佛各伸右手摩金剛藏菩薩頂。摩頂已，金剛藏菩薩從三昧起，普告一切菩薩眾言：「諸佛子！諸菩薩願善決定，無雜不可見，廣大如法界，究竟如虛空，盡未來際遍一切佛剎，救護一切眾生，為一切諸佛所護，入過去、未來、現在諸佛智地。佛子！何等為菩薩摩訶薩智地？佛子！菩薩摩訶薩智地有十種，過去、未來、現在諸佛，已說、當說、今說；我亦如是說。何等為十？一者歡喜地，二者離垢地，三者發光地，四者焰慧地，五者難勝地，六者現前地，七者遠行地，八者不動地，九者善慧地，十者法雲地。佛子！此菩薩十地，三世諸佛已說、當說、今說。佛子！我不見有諸佛國土，其中如來不說此十地者。何以故？此是菩薩摩訶薩向菩提最上道，亦是清淨法光明門，所謂：分別演說菩薩諸地。佛子！此處不可思議，所謂諸菩薩隨證智。」

At that time, the Buddhas of the ten directions each extended their right hand and touched the crown of Vajragarbha Bodhisattva's head. After touching his crown, Vajragarbha Bodhisattva arose from samadhi and addressed all the bodhisattvas, saying:

"Children of Buddha! The vows of bodhisattvas are well-determined, unmixed and invisible, vast as the Dharma realm, ultimate as empty space, pervading all Buddha lands to the end of future time, rescuing and protecting all sentient beings, protected by all Buddhas, and entering the wisdom grounds of past, present and future Buddhas.

Children of Buddha! What are the wisdom grounds of bodhisattva mahasattvas? Children of Buddha! The bodhisattva mahasattvas have ten kinds of wisdom grounds, which have been taught, will be taught, and are now being taught by all Buddhas of the past, future, and present; I also teach them thus. What are these ten?

The Ground of Joy
The Ground of Purity
The Ground of Radiance
The Ground of Blazing Wisdom
The Ground of Difficult to Conquer
The Ground of Manifestation
The Ground of Far-reaching
The Ground of Immovability
The Ground of Good Wisdom
The Ground of Dharma Cloud

Children of Buddha! These ten bodhisattva grounds have been taught, will be taught, and are now being taught by all Buddhas of the three times. Children of Buddha! I do not see any Buddha land where the Tathagata does not teach these ten grounds. Why? Because this is the supreme path of bodhisattva mahasattvas towards bodhi, and it is also the pure Dharma light gateway, namely: the differentiated exposition of the various bodhisattva grounds.

Children of Buddha! This realm is inconceivable, namely: the wisdom of realization of all bodhisattvas."

爾時，金剛藏菩薩說此菩薩十地名已，默然而住，不復分別。是時，一切菩薩眾聞菩薩十地名，不聞解釋，咸生渴仰，作如是念：「何因何緣，金剛藏菩薩唯說菩薩十地名而不解釋？」

At that time, after Bodhisattva Vajragarbha had spoken the names of the ten bodhisattva stages, he remained silent and did not elaborate further. Then, all the bodhisattvas in the assembly heard the names of the ten bodhisattva stages but did not hear an explanation. They all became eager to know more and thought: "For what reason does Bodhisattva Vajragarbha only mention the names of the ten bodhisattva stages without explaining them?"

解脫月菩薩知諸大眾心之所念，以頌問金剛藏菩薩曰：

Bodhisattva Liberation Moon, knowing the thoughts in the minds of the great assembly, asked Bodhisattva Vajragarbha in verse:

何故淨覺人，　　念智功德具，　說諸上妙地，　　有力不解釋？

Why does the pure enlightened one, Whose wisdom and merits are complete, Speak of the supreme stages, Yet have the power not to explain?　

一切咸決定，　　勇猛無怯弱，　何故說地名，　　而不為開演？

All are firmly resolved, Courageous without timidity, Why mention the names of the stages, But not expound upon them?　

諸地妙義趣，　　此眾皆欲聞，　其心無怯弱，　　願為分別說！　

The profound meaning of the stages, This assembly all wishes to hear, Their hearts are without fear, Please explain and distinguish!

眾會悉清淨，　　離懈怠嚴潔，　能堅固不動，　　具功德智慧。　

The gathering is entirely pure, Free from laziness and adorned with virtue, Able to remain firm and unmoving, Endowed with merits and wisdom.

相視咸恭敬，　　一切悉專仰，　如蜂念好蜜，　　如渴思甘露。」

They gaze at each other with respect, All looking up in reverence, Like bees longing for sweet honey, Like the thirsty craving ambrosia.

爾時，大智無所畏金剛藏菩薩聞說是已，欲令眾會心歡喜故，為諸佛子而說頌言：

At that time, the great wise and fearless Bodhisattva Vajragarbha, having heard this, wished to make the assembly joyful. So for the sake of all the Buddha's disciples, he spoke these verses:

菩薩行地事，　　最上諸佛本，　顯示分別說，　　第一希有難。　

The stages of the bodhisattva's practice Are the supreme foundation of all Buddhas. To reveal and distinguish them in speech Is extremely rare and difficult.

微細難可見，　　離念超心地，　出生佛境界，　　聞者悉迷惑。　

Subtle and hard to perceive, Beyond thought, transcending the mind's realm, They give birth to the Buddha's domain. Those who hear are all bewildered.

持心如金剛，　　深信佛勝智，　知心地無我，　　能聞此勝法。　

Holding one's mind firm like vajra, With deep faith in the Buddha's supreme wisdom, Knowing the mind-ground as selfless, One can hear this supreme Dharma.

如空中彩畫，　　如空中風相，　牟尼智如是，　　分別甚難見。　

Like a painting in empty space, Like the appearance of wind in the sky, The wisdom of the Sage is thus, Extremely difficult to discern.

我念佛智慧，　　最勝難思議，　世間無能受，　　默然而不說。」

I contemplate the Buddha's wisdom, Supreme and inconceivable. The world cannot receive it, So I remain silent and do not speak.

爾時，解脫月菩薩聞是說已，白金剛藏菩薩言：「佛子！今此眾會皆悉已集，善淨深心，善潔思念，善修諸行，善集助道，善能親近百千億佛，成就無量功德善根，捨離癡惑，無有垢染，深心信解，於佛法中不隨他教。善哉佛子！當承佛神力而為演說，此諸菩薩於如是等甚深之處皆能證知。」

At that time, Bodhisattva Liberation Moon, having heard this explanation, said to Bodhisattva Vajragarbha: "Buddhaputra! This assembly has now gathered, with pure and profound minds, purified thoughts, well-cultivated practices, well-accumulated aids to the path, and the ability to closely approach hundreds of thousands of millions of Buddhas. They have accomplished immeasurable meritorious roots, abandoned delusion and confusion, are free from defilement, have deep faith and understanding, and do not follow other teachings within the Buddha Dharma. Excellent, Buddhaputra! You should, by the Buddha's spiritual power, expound for them. All these bodhisattvas are capable of realizing such profound matters."

爾時，解脫月菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Liberation Moon, wishing to restate this meaning, spoke these verses:

願說最安隱，　　菩薩無上行，　分別於諸地，　　智淨成正覺。　

Please expound the most peaceful, The unsurpassed practices of bodhisattvas, Distinguishing the various stages, With pure wisdom achieving perfect enlightenment.

此眾無諸垢，　　志解悉明潔，　承事無量佛，　　能知此地義。」

This assembly is free from all defilements, Their resolve and understanding are all pure and clear, They have served countless Buddhas, And are able to comprehend the meaning of these stages.

爾時，金剛藏菩薩言：「佛子！雖此眾集善淨思念，捨離愚癡及以疑惑，於甚深法不隨他教；然有其餘劣解眾生，聞此甚深難思議事，多生疑惑，於長夜中受諸衰惱。我愍此等，是故默然。」

At that time, Bodhisattva Vajragarbha said: "Buddhaputra! Although this assembly has pure thoughts, has abandoned foolishness and doubts, and does not follow others' teachings regarding profound dharmas; there are still other beings of inferior understanding who, upon hearing these extremely profound and inconceivable matters, will give rise to many doubts and suffer decline for a long time. Out of compassion for these beings, I therefore remain silent."

爾時，金剛藏菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

雖此眾淨廣智慧，　　甚深明利能決擇，　其心不動如山王，　　不可傾覆猶大海。　

Although this assembly is pure and of vast wisdom, Extremely profound, keen, and able to discern, Their minds unshakable like the king of mountains, Unswayable like the great ocean.

有行未久解未得，　　隨識而行不隨智，　聞此生疑墮惡道，　　我愍是等故不說。」

There are those whose practice is not yet long, whose understanding is not yet attained, Who follow consciousness and not wisdom, Hearing this, they give rise to doubts and fall into evil paths, Out of compassion for these, I do not speak.

爾時，解脫月菩薩重白金剛藏菩薩言：「佛子！願承佛神力分別說此不思議法，此人當得如來護念而生信受。何以故？說十地時，一切菩薩法應如是，得佛護念。得護念故，於此智地能生勇猛。何以故？此是菩薩最初所行，成就一切諸佛法故。譬如書字、數說，一切皆以字母為本、字母究竟，無有少分離字母者。佛子！一切佛法皆以十地為本，十地究竟修行成就，得一切智。是故，佛子！願為演說！此人必為如來所護，令其信受。」

At that time, Bodhisattva Liberation Moon again said to Bodhisattva Vajragarbha: "Buddhaputra! Please, by the Buddha's spiritual power, explain this inconceivable Dharma. This person should receive the Buddha's protection and generate faith and acceptance. Why? When explaining the Ten Grounds, all bodhisattva dharmas should be like this, receiving the Buddha's protection. Having received this protection, they can generate courage in these wisdom grounds. Why? This is the bodhisattva's initial practice, accomplishing all Buddha dharmas. It is like writing and counting - all are based on the alphabet, with the alphabet being ultimate. There is not even a small part that is separate from the alphabet. Buddhaputra! All Buddha dharmas are based on the Ten Grounds, with the Ten Grounds being the ultimate cultivation and accomplishment, attaining all-knowing wisdom. Therefore, Buddhaputra, please expound on this! This person will surely be protected by the Tathagata, causing them to have faith and accept."

爾時，解脫月菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Liberation Moon, wishing to restate this meaning, spoke these verses:

善哉佛子願演說，　　趣入菩提諸地行！　十方一切自在尊，　　莫不護念智根本。　

Excellent, Buddhaputra! Please expound On the practices of the grounds leading to bodhi! All the sovereign honored ones of the ten directions Protect without exception this root of wisdom.

此安住智亦究竟，　　一切佛法所從生，　譬如書數字母攝，　　如是佛法依於地。」

This abiding wisdom is also ultimate, From which all Buddha dharmas arise, Just as writing and counting encompass the alphabet, So do the Buddha dharmas depend on the grounds.

爾時，諸大菩薩眾一時同聲向金剛藏菩薩而說頌言：

At that time, all the great bodhisattvas in the assembly spoke in unison to Bodhisattva Vajragarbha, saying in verse:

上妙無垢智，　　無邊分別辯，　宣暢深美言，　　第一義相應。　

Excellent one with supreme, stainless wisdom, With boundless discriminating eloquence, Expounding profound and beautiful words, Aligned with the ultimate truth.

念持清淨行，　　十力集功德，　辯才分別義，　　說此最勝地。　

Mindful of pure practices, Accumulating merits of the ten powers, With eloquence distinguishing meanings, Please expound this most excellent ground.

定戒集正心，　　離我慢邪見，　此眾無疑念，　　唯願聞善說！　

With concentration and precepts, gathering right mindfulness, Free from pride and wrong views, This assembly has no doubting thoughts, We only wish to hear your good teaching!

如渴思冷水，　　如飢念美食，　如病憶良藥，　　如蜂貪好蜜；

Like the thirsty longing for cool water, Like the hungry thinking of delicious food, Like the sick remembering good medicine, Like bees craving sweet honey;　

我等亦如是，　　願聞甘露法！　

We too are just like this, Wishing to hear the nectar-like Dharma!

善哉廣大智，　　願說入諸地，　成十力無礙，　　善逝一切行！」

Excellent one of vast wisdom, Please explain entering the various grounds, Accomplishing the ten unobstructed powers, All the practices of the Well-Gone One!

爾時，世尊從眉間出清淨光明，名：菩薩力焰明，百千阿僧祇光明以為眷屬，普照十方一切世界靡不周遍，三惡道苦皆得休息；又照一切如來眾會，顯現諸佛不思議力；又照十方一切世界，一切諸佛所加說法菩薩之身；作是事已，於上虛空中成大光明雲網臺而住。時，十方諸佛悉亦如是，從眉間出清淨光明，其光名號、眷屬、作業悉同於此，又亦照此娑婆世界佛及大眾，并金剛藏菩薩身、師子座已，於上虛空中成大光明雲網臺。時，光臺中，以諸佛威神力故而說頌言：

At that time, the World-Honored One emitted a pure light from between his eyebrows called "The Radiant Flame of Bodhisattva Power," accompanied by hundreds of thousands of asaṃkhyeyas of light rays. It illuminated all worlds in the ten directions without exception, relieving the sufferings of the three evil paths. It also shone upon all the assemblies of the Tathāgatas, revealing the inconceivable power of all Buddhas. Furthermore, it illuminated all worlds in the ten directions, including the bodies of all Bodhisattvas empowered by the Buddhas to expound the Dharma. Having done this, it formed a great illuminated cloud net pavilion in the sky above. At that time, all the Buddhas in the ten directions likewise emitted pure light from between their eyebrows, with the same name, retinue, and function as this light. It also illuminated this Saha world, the Buddha, the great assembly, and the body of Bodhisattva Vajragarbha on the lion throne, forming a great illuminated cloud net pavilion in the sky above. Then, from within the light pavilion, by the spiritual power of all the Buddhas, these verses were spoken:

佛無等等如虛空，　　十力無量勝功德，　人間最勝世中上，　　釋師子法加於彼。　

The Buddha, unequaled and equal to space, Possesses the ten powers and immeasurable supreme merits. Supreme among humans, highest in the world, The Dharma of the Lion of the Śākyas empowers him.

佛子當承諸佛力，　　開此法王最勝藏，　諸地廣智勝妙行，　　以佛威神分別說。　

Bodhisattva children should rely on the power of all Buddhas, To open this supreme treasury of the Dharma King. The vast wisdom and supreme wonderful practices of all grounds, Should be explained by the Buddha's spiritual power.

若為善逝力所加，　　當得法寶入其心，　諸地無垢次第滿，　　亦具如來十種力。　

If empowered by the Well-Gone One's strength, One will receive the Dharma jewel into their heart. The stainless stages will be fulfilled in sequence, And one will also possess the ten powers of the Tathāgata.

雖住海水劫火中，　　堪受此法必得聞，　其有生疑不信者，　　永不得聞如是義。

Even if dwelling amidst ocean waters or the fires of kalpa's end, One who can receive this Dharma will certainly hear it. Those who give rise to doubt and disbelief Will never hear such teachings.　

應說諸地勝智道，　　入住展轉次修習，　從行境界法智生，　　利益一切眾生故。」

One should expound the supreme wisdom path of all grounds, Entering, abiding, and progressing in sequence. From practice and realms arises Dharma wisdom, For the benefit of all sentient beings.

爾時，金剛藏菩薩觀察十方，欲令大眾增淨信故而說頌曰：

At that time, Bodhisattva Vajragarbha looked in all ten directions, and in order to increase the pure faith of the great assembly, he spoke these verses:

如來大仙道，　　微妙難可知，　非念離諸念，　　求見不可得。

The path of the Tathagata, the great sage, Is subtle and difficult to know, Not of thought, beyond all thoughts, Sought but cannot be attained.　

無生亦無滅，　　性淨恒寂然，　離垢聰慧人，　　彼智所行處。　

Neither born nor destroyed, Inherently pure and ever tranquil, The realm where the wise and pure dwell, That is where their wisdom operates.

自性本空寂，　　無二亦無盡，　解脫於諸趣，　　涅槃平等住。

Its nature is originally empty and quiescent, Non-dual and inexhaustible, Liberated from all destinies, Dwelling in the equality of nirvana.　

非初非中後，　　非言辭所說，　出過於三世，　　其相如虛空。

Neither beginning, middle, nor end, Beyond words and speech, Transcending the three times, Its characteristics like empty space.　

寂滅佛所行，　　言說莫能及；　地行亦如是，　　難說難可受。　

The Buddha's practice of cessation, Words cannot reach it; The practices of the stages are likewise, Difficult to speak of, difficult to accept.

智起佛境界，　　非念離心道，　非蘊界處門，　　智知意不及。　

Wisdom arises in the Buddha's realm, Not of thought, beyond the mind's path, Not through aggregates, elements, or sense bases, Knowledge knows what mind cannot fathom.

如空中鳥迹，　　難說難可示；　如是十地義，　　心意不能了。　

Like bird tracks in the sky, Hard to speak of, hard to show; So too the meaning of the ten stages, Mind and thought cannot comprehend.

慈悲及願力，　　出生入地行，　次第圓滿心，　　智行非慮境。

Through compassion and the power of vows, One gives rise to and enters the stages' practices, Gradually perfecting the mind, Wisdom's practice beyond the realm of thought.　

是境界難見，　　可知不可說，　佛力故開演，　　汝等應敬受。　

This realm is difficult to perceive, Can be known but cannot be spoken, By the Buddha's power it is expounded, You should reverently receive it.

如是智入行，　　億劫說不盡，　我今但略說，　　真實義無餘。　

Such wisdom and practices, Cannot be fully told in billions of eons, I now but briefly speak, The true meaning without remainder.

一心恭敬待，　　我承佛力說，　勝法微妙音，　　譬諭字相應。

With one-pointed respect, wait, I speak by the Buddha's power, The supreme Dharma with subtle, wondrous sounds, Analogies and words in harmony.　

無量佛神力，　　咸來入我身，　此處難宣示，　　我今說少分。

The immeasurable spiritual power of all Buddhas, Has all entered into my body, This place is difficult to fully express, I now speak but a small portion.

FIRST STAGE 第一地

「佛子！若有眾生深種善根，善修諸行，善集助道，善供養諸佛，善集白淨法，為善知識，善攝善清淨深心，立廣大志，生廣大解，慈悲現前，為求佛智故，為得十力故，為得大無畏故，為得佛平等法故，為救一切世間故，為淨大慈悲故，為得十方無餘智故，為淨一切佛剎無障礙故，為一念知一切三世故，為轉大法輪無所畏故。佛子！菩薩起如是心，以大悲為首，智慧增上，善巧方便所攝，最上深心所持，如來力無量，善觀察分別勇猛力、智力，無礙智現前、隨順自然智，能受一切佛法，以智慧教化，廣大如法界，究竟如虛空，盡未來際。佛子！菩薩始發如是心，即得超凡夫地，入菩薩位，生如來家，無能說其種族過失，離世間趣，入出世道，得菩薩法，住菩薩處，入三世平等，於如來種中決定當得無上菩提。菩薩住如是法，名：住菩薩歡喜地，以不動相應故。

Buddhaputra! If there are beings who have deeply planted good roots, well cultivated various practices, well accumulated aids to the path, well made offerings to all Buddhas, well accumulated pure white dharmas, become good spiritual friends, well embraced pure and deep minds, established great aspirations, given rise to vast understanding, manifested compassion, for the sake of seeking Buddha's wisdom, for attaining the ten powers, for attaining great fearlessness, for attaining the Buddha's equal dharma, for saving all worlds, for purifying great compassion, for attaining the unexcelled wisdom of the ten directions, for purifying all Buddha lands without obstruction, for knowing all three times in a single thought, for turning the great Dharma wheel without fear.

Buddhaputra! When bodhisattvas give rise to such a mind, with great compassion as the foremost, wisdom increasing, embraced by skillful means, sustained by the most profound mind, with the Tathagata's immeasurable power, well observing and discerning the power of vigor and the power of wisdom, unobstructed wisdom manifesting, following natural wisdom, able to receive all Buddha dharmas, teaching with wisdom, vast as the dharma realm, ultimate as space, to the end of future time.

Buddhaputra! When bodhisattvas first give rise to such a mind, they immediately transcend the stage of ordinary beings, enter the rank of bodhisattvas, are born into the family of the Tathagatas, no one can speak of faults in their lineage, they leave worldly destinies, enter the supramundane path, attain the bodhisattva dharma, dwell in the bodhisattva's abode, enter the equality of the three times, and within the Tathagata's lineage will definitely attain supreme bodhi. Bodhisattvas dwelling in such dharmas are called: dwelling in the bodhisattva's Stage of Joy, because of accordance with immovability.

「佛子！菩薩住歡喜地，成就多歡喜、多淨信、多愛樂、多適悅、多欣慶、多踊躍、多勇猛、多無鬪諍、多無惱害、多無瞋恨。佛子！菩薩住此歡喜地，念諸佛故生歡喜，念諸佛法故生歡喜，念諸菩薩故生歡喜，念諸菩薩行故生歡喜，念清淨諸波羅蜜故生歡喜，念諸菩薩地殊勝故生歡喜，念菩薩不可壞故生歡喜，念如來教化眾生故生歡喜，念能令眾生得利益故生歡喜，念入一切如來智方便故生歡喜；復作是念：『我轉離一切世間境界故生歡喜，親近一切佛故生歡喜，遠離凡夫地故生歡喜，近智慧地故生歡喜，永斷一切惡趣故生歡喜，與一切眾生作依止處故生歡喜，見一切如來故生歡喜，生佛境界中故生歡喜，入一切菩薩平等性中故生歡喜，遠離一切怖畏毛豎等事故生歡喜。』何以故？此菩薩得歡喜地已，所有怖畏悉得遠離，所謂：不活畏、惡名畏、死畏、惡道畏、大眾威德畏，如是怖畏皆得永離。何以故？此菩薩離我想故，尚不愛自身，何況資財，是故無有不活畏；不於他所希求供養，唯專給施一切眾生，是故無有惡名畏；遠離我見，無有我想，是故無有死畏；自知死已，決定不離諸佛菩薩，是故無有惡道畏；我所志樂，一切世間無與等者，何況有勝！是故無有大眾威德畏。菩薩如是遠離驚怖毛豎等事。

Buddhaputra! The bodhisattva dwelling on the Ground of Joy achieves many joys, many pure faiths, many delights, many pleasures, many exultations, many elations, much courage, much absence of strife, much absence of harm, and much absence of anger.

Buddhaputra! The bodhisattva dwelling on this Ground of Joy rejoices in remembering the Buddhas, rejoices in remembering the Dharmas of the Buddhas, rejoices in remembering the bodhisattvas, rejoices in remembering the practices of the bodhisattvas, rejoices in remembering the purity of the perfections, rejoices in remembering the excellence of the bodhisattva grounds, rejoices in remembering the indestructibility of bodhisattvas, rejoices in remembering the Tathāgata's teaching of beings, rejoices in remembering the ability to benefit beings, and rejoices in remembering entering all the Tathāgatas' wisdom and skillful means.

Furthermore, he thinks: "I rejoice in turning away from all worldly realms, I rejoice in drawing near to all Buddhas, I rejoice in departing from the ground of ordinary beings, I rejoice in approaching the ground of wisdom, I rejoice in forever cutting off all evil destinies, I rejoice in becoming a place of refuge for all beings, I rejoice in seeing all Tathāgatas, I rejoice in being born in the realm of the Buddhas, I rejoice in entering the equality of all bodhisattvas, and I rejoice in departing from all fears and hair-raising events."

Why is this? This bodhisattva, having attained the Ground of Joy, has left behind all fears, namely: the fear of not surviving, the fear of ill repute, the fear of death, the fear of evil destinies, and the fear of the awesome virtue of great assemblies. All such fears are forever left behind. Why? Because this bodhisattva has abandoned the notion of self, he does not even love his own body, much less wealth, and therefore has no fear of not surviving. He does not seek offerings from others, but only gives to all beings, and therefore has no fear of ill repute. He is free from the view of self and has no notion of "I", and therefore has no fear of death. He knows that after death, he will certainly not be separated from the Buddhas and bodhisattvas, and therefore has no fear of evil destinies. His aspirations are unequaled in all the world, let alone surpassed, and therefore he has no fear of the awesome virtue of great assemblies. In this way, the bodhisattva departs from all startling and hair-raising events.

「佛子！此菩薩以大悲為首，廣大志樂無能沮壞，轉更勤修一切善根而得成就，所謂：信增上故，多淨信故，解清淨故，信決定故，發生悲愍故，成就大慈故，心無疲懈故，慚愧莊嚴故，成就柔和故，敬順尊重諸佛教法故，日夜修集善根無厭足故，親近善知識故，常愛樂法故，求多聞無厭足故，如所聞法正觀察故，心無依著故，不耽著利養、名聞、恭敬故，不求一切資生之物故，生如寶心無厭足故，求一切智地故，求如來力、無畏、不共佛法故，求諸波羅蜜助道法故，離諸諂誑故，如說能行故，常護實語故，不污如來家故，不捨菩薩戒故，生一切智心如山王不動故，不捨一切世間事成就出世間道故，集助菩提分法無厭足故，常求上上殊勝道故。佛子！菩薩成就如是淨治地法，名為：安住菩薩歡喜地。

Buddhaputra! This bodhisattva, with great compassion as foremost, has vast aspirations that cannot be destroyed. They increasingly cultivate all good roots diligently and achieve accomplishment, namely:

Because faith is supreme
Because of abundant pure faith
Because of pure understanding
Because of resolute faith
Because compassion arises
Because great loving-kindness is accomplished
Because the mind is tireless
Because of the adornment of shame and conscience
Because gentleness is accomplished
Because of reverent obedience to the Buddha's teachings
Because of tirelessly cultivating good roots day and night
Because of being close to good spiritual friends
Because of constantly delighting in the Dharma
Because of insatiably seeking extensive learning
Because of properly contemplating the Dharma as heard
Because the mind is without attachment
Because of not being attached to gain, fame, or respect
Because of not seeking any means of livelihood
Because of giving rise to a jewel-like mind without satiation
Because of seeking the ground of all-knowledge
Because of seeking the Tathagata's powers, fearlessnesses, and unique Buddha-dharmas
Because of seeking the paramitas that assist the path
Because of abandoning flattery and deception
Because of being able to practice as taught
Because of constantly guarding truthful speech
Because of not defiling the Tathagata's family
Because of not abandoning the bodhisattva precepts
Because the mind for all-knowledge arises immovable like a mountain king
Because of not abandoning worldly affairs while accomplishing the transcendent path
Because of tirelessly accumulating factors that assist enlightenment
Because of constantly seeking ever more excellent and supreme paths

Buddhaputra! When a bodhisattva accomplishes such methods of purifying the grounds, it is called: Abiding in the Bodhisattva's Stage of Joy.

「佛子！菩薩住此歡喜地，能成就如是大誓願、如是大勇猛、如是大作用，所謂：『生廣大清淨決定解，以一切供養之具，恭敬供養一切諸佛，令無有餘；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願受一切佛法輪，願攝一切佛菩提，願護一切諸佛教，願持一切諸佛法；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切世界佛興于世，從兜率天宮沒、入胎、住胎、初生、出家、成道說法、示現涅槃，皆悉往詣，親近供養，為眾上首，受行正法，於一切處一時而轉；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切菩薩行廣大無量，不壞不雜，攝諸波羅蜜，淨治諸地，總相、別相、同相、異相、成相、壞相，所有菩薩行皆如實說，教化一切，令其受行，心得增長；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切眾生界有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界所繫，入於六趣一切生處，名色所攝，如是等類我皆教化，令入佛法，令永斷一切世間趣，令安住一切智智道；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切世界廣大無量，麁細亂住、倒住、正住，若入、若行、若去，如帝網差別，十方無量種種不同，智皆明了，現前知見；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願一切國土入一國土，一國土入一切國土，無量佛土普皆清淨，光明眾具以為莊嚴，離一切煩惱，成就清淨道，無量智慧眾生充滿其中，普入廣大諸佛境界，隨眾生心而為示現，皆令歡喜；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願與一切菩薩同一志行，無有怨嫉，集諸善根，一切菩薩平等一緣，常共集會，不相捨離，隨意能現種種佛身，任其自心能知一切如來境界威力智慧，得不退如意神通，遊行一切世界，現形一切眾會，普入一切生處，成就不思議大乘，修菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願乘不退輪行菩薩行，身、語、意業悉不唐捐，若暫見者則必定佛法，暫聞音聲則得實智慧，纔生淨信則永斷煩惱，得如大藥王樹身，得如如意寶身，修行一切菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大願：『願於一切世界成阿耨多羅三藐三菩提不離一毛端處，於一切毛端處皆悉示現初生、出家、詣道場、成正覺、轉法輪、入涅槃，得佛境界大智慧力，於念念中隨一切眾生心示現成佛令得寂滅，以一三菩提知一切法界即涅槃相，以一音說法令一切眾生心皆歡喜，示入大涅槃而不斷菩薩行，示大智慧地安立一切法，以法智通、神足通、幻通自在變化充滿一切法界；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』

Buddhaputra! The bodhisattva dwelling on this Ground of Joy is able to accomplish such great vows, such great courage, and such great functions, namely:

"Generating vast, pure, and resolute understanding, I will respectfully make offerings to all Buddhas with all types of offerings, without exception; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May I receive all the wheels of Buddha's Dharma, may I encompass all the Buddha's enlightenment, may I protect all the Buddha's teachings, may I uphold all the Buddha's Dharma; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May all the Buddhas appear in the world in all realms, from descending from Tusita Heaven, entering the womb, dwelling in the womb, being born, leaving home, attaining enlightenment, turning the Dharma wheel, to demonstrating nirvana. I will go to all of them, draw near and make offerings, be the leader of the assembly, receive and practice the right Dharma, and turn it in all places simultaneously; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May all bodhisattva practices be vast and immeasurable, indestructible and unmixed, encompassing all paramitas, purifying all grounds, with their general and specific characteristics, similar and different characteristics, forming and destroying characteristics. May all bodhisattva practices be explained as they truly are, teaching all beings to receive and practice them, allowing their minds to grow; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May I teach all realms of sentient beings - those with form and without form, those with perception and without perception, those neither with nor without perception, those born from eggs, wombs, moisture, or transformation, those bound by the three realms, those entering the six realms of rebirth, all those encompassed by name and form - causing them to enter the Buddha's Dharma, forever cutting off all worldly destinies, and establishing them in the path of all-knowing wisdom; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May all world realms, vast and immeasurable, coarse and fine, disordered and inverted, upright, entering, proceeding, or departing, be as different as Indra's net, with immeasurable varieties in the ten directions. May my wisdom clearly understand and directly perceive them all; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May all lands enter into one land, and one land enter into all lands. May innumerable Buddha lands all become pure, adorned with light and various adornments, free from all afflictions, accomplishing the pure path, filled with countless wise beings, universally entering the vast realms of all Buddhas, manifesting according to the minds of sentient beings, causing all to rejoice; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May I share the same aspiration and practice with all bodhisattvas, without enmity or jealousy, accumulating all good roots. May all bodhisattvas be equal and of one mind, always gathering together without separating, able to manifest various Buddha bodies at will, knowing by their own minds all the realms, powers, and wisdom of all Tathagatas, attaining unretreating and wish-fulfilling spiritual powers, traveling to all worlds, appearing in all assemblies, universally entering all places of birth, accomplishing the inconceivable great vehicle, and cultivating bodhisattva practices; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May I ride the wheel of non-regression to practice the bodhisattva path, with all actions of body, speech, and mind not in vain. Those who see me briefly will certainly be established in the Buddha's Dharma, those who hear my voice will gain true wisdom, those who give rise to pure faith will forever cut off afflictions. May I obtain a body like the great king of medicine trees, may I obtain a body like the wish-fulfilling jewel, practicing all bodhisattva actions; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

Again, they make a great vow: "May I attain supreme perfect enlightenment in all worlds, not leaving even a single hair's breadth. In all places the size of a hair's tip, may I demonstrate birth, leaving home, going to the place of enlightenment, attaining right enlightenment, turning the Dharma wheel, and entering nirvana. May I gain the power of great wisdom in the Buddha's realm, in each thought responding to the minds of all sentient beings, manifesting the attainment of Buddhahood and causing them to attain quiescence. With one supreme enlightenment, may I know all Dharma realms as having the characteristic of nirvana. With one voice expounding the Dharma, may I cause the minds of all sentient beings to rejoice. While demonstrating entry into great nirvana, may I not cease the bodhisattva practices. May I demonstrate the ground of great wisdom and establish all dharmas. With the spiritual penetrations of Dharma wisdom, spiritual feet, and illusion, may I freely transform and pervade all Dharma realms; vast as the Dharma realm, ultimate as space, to the end of future kalpas without cessation."

「佛子！菩薩住歡喜地，發如是大誓願、如是大勇猛、如是大作用，以此十願門為首，滿足百萬阿僧祇大願。佛子！此大願以十盡句而得成就。何等為十？所謂：眾生界盡、世界盡、虛空界盡、法界盡、涅槃界盡、佛出現界盡、如來智界盡、心所緣界盡、佛智所入境界界盡、世間轉法轉智轉界盡。『若眾生界盡，我願乃盡；若世界乃至世間轉法轉智轉界盡，我願乃盡。而眾生界不可盡，乃至世間轉法轉智轉界不可盡故，我此大願善根無有窮盡。』

Buddhaputra! The bodhisattva dwelling on the Ground of Joy makes such great vows, such great courage, and such great functions. With these ten vow gates as the foremost, they fulfill a hundred million asaṃkhyeya great vows. Buddhaputra! These great vows are accomplished through ten exhaustion phrases. What are these ten? Namely:

The exhaustion of the realm of sentient beings
The exhaustion of the world realm
The exhaustion of the realm of space
The exhaustion of the Dharma realm
The exhaustion of the realm of nirvana
The exhaustion of the realm of Buddha's appearance
The exhaustion of the realm of Tathagata's wisdom
The exhaustion of the realm of objects of mind
The exhaustion of the realm entered by Buddha's wisdom
The exhaustion of the realm of worldly transformations, Dharma transformations, and wisdom transformations

"If the realm of sentient beings is exhausted, then my vows will be exhausted. If the world realm up to the realm of worldly transformations, Dharma transformations, and wisdom transformations are exhausted, then my vows will be exhausted. However, because the realm of sentient beings cannot be exhausted, up to the realm of worldly transformations, Dharma transformations, and wisdom transformations cannot be exhausted, therefore the good roots of my great vows are inexhaustible."

「佛子！菩薩發如是大願已，則得利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。成淨信者，有信功用：能信如來本行所入，信成就諸波羅蜜，信入諸勝地，信成就力，信具足無所畏，信生長不可壞不共佛法，信不思議佛法，信出生無中邊佛境界，信隨入如來無量境界，信成就果。舉要言之，信一切菩薩行，乃至如來智地說力故。

Buddhaputra! After the bodhisattva makes such great vows, they attain:

A mind of benefit
A gentle mind
A compliant mind
A tranquil mind
A subdued mind
A quiescent mind
A humble mind
A nourishing mind
An immovable mind
An unturbid mind

For those who attain pure faith, there are functions of faith: They can believe in the original practices entered by the Tathagata, believe in the accomplishment of all perfections, believe in entering all superior grounds, believe in the accomplishment of powers, believe in the complete fearlessness, believe in the growth of indestructible unique Buddha dharmas, believe in inconceivable Buddha dharmas, believe in the arising of the Buddha's realm without middle or extremes, believe in entering the Tathagata's immeasurable realms, and believe in the accomplishment of fruition. In short, they have faith in all bodhisattva practices, up to the power of expounding the Tathagata's ground of wisdom.

「佛子！此菩薩復作是念：『諸佛正法，如是甚深，如是寂靜，如是寂滅，如是空，如是無相，如是無願，如是無染，如是無量，如是廣大。而諸凡夫心墮邪見，無明覆翳，立憍慢高幢，入渴愛網中，行諂誑稠林不能自出，心與慳嫉相應不捨，恒造諸趣受生因緣，貪、恚、愚癡積集諸業日夜增長，以忿恨風吹心識火熾然不息，凡所作業皆顛倒相應，欲流、有流、無明流、見流，相續起心意識種子，於三界田中復生苦芽。所謂：名色共生不離，此名色增長，生六處聚落，於中相對生觸，觸故生受，因受生愛，愛增長故生取，取增長故生有，有生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，無作、無受，如草木石壁，亦如影像；然諸眾生不覺不知。』菩薩見諸眾生於如是苦聚不得出離，是故即生大悲智慧。復作是念：『此諸眾生我應救拔，置於究竟安樂之處。』是故即生大慈光明智。

Buddhaputra! This bodhisattva further reflects: "The true Dharma of the Buddhas is thus profound, thus tranquil, thus quiescent, thus empty, thus signless, thus wishless, thus undefiled, thus immeasurable, thus vast. Yet ordinary beings' minds fall into wrong views, obscured by ignorance, raising high the banner of pride, entering the net of craving, wandering in the dense forest of flattery and deceit unable to escape, their minds aligned with greed and jealousy without abandoning them, constantly creating causes and conditions for rebirth in various realms, accumulating karma through greed, anger, and delusion increasing day and night, the wind of hatred fanning the fire of consciousness to burn unceasing, all their actions associated with delusion, the flood of desire, the flood of existence, the flood of ignorance, the flood of views, continuously giving rise to seeds of mind and consciousness, again producing sprouts of suffering in the field of the three realms.

Namely: name-and-form arise together inseparably, this name-and-form increases, giving birth to the six sense bases, from which contact arises, from contact arises feeling, from feeling arises craving, from the increase of craving arises grasping, from the increase of grasping arises becoming, from becoming arises birth, old age, death, sorrow, lamentation, suffering, and distress. Thus beings give rise to and increase the mass of suffering, yet within this all is empty, free from self and possessions, without knowing, without awareness, without doing, without receiving, like grass, wood, or stone walls, also like reflections; yet beings do not realize or know this."

Seeing beings unable to escape from such a mass of suffering, the bodhisattva immediately gives rise to great compassionate wisdom. He further reflects: "I should rescue these beings and place them in the state of ultimate peace and happiness." Therefore, he immediately gives rise to the radiant wisdom of great loving-kindness.

[0182c17] 「佛子！菩薩摩訶薩隨順如是大悲、大慈，以深重心住初地時，於一切物無所吝惜，求佛大智，修行大捨，凡是所有一切能施。所謂：財穀、倉庫、金銀、摩尼、真珠、瑠璃、珂貝、璧玉、珊瑚等物，珍寶、瓔珞、嚴身之具，象馬、車乘、奴婢、人民、城邑、聚落、園林、臺觀、妻妾、男女、內外眷屬及餘所有珍玩之具，頭目、手足、血肉、骨髓、一切身分皆無所惜，為求諸佛廣大智慧。是名：菩薩住於初地大捨成就。

Buddhaputra! The bodhisattva mahāsattva, in accordance with such great compassion and great loving-kindness, dwells in the first ground with a profound mind, being unsparing of all possessions, seeking the great wisdom of the Buddha, and practicing great renunciation, able to give away all that they have. Namely: grains and storehouses; gold and silver; maṇi jewels, pearls, lapis lazuli, conch shells, jade, and coral; precious treasures and ornaments for adorning the body; elephants, horses, and vehicles; slaves and people; cities, villages, gardens, pavilions, and observatories; wives, concubines, sons, and daughters; inner and outer relatives; and all other precious possessions. They do not spare even their eyes, hands, feet, blood, flesh, bones, and marrow - all parts of their body - in seeking the vast wisdom of all Buddhas. This is called: the bodhisattva dwelling in the first ground accomplishing great renunciation.

「佛子！菩薩以此慈、悲、大施心，為欲救護一切眾生，轉更推求世、出世間諸利益事無疲厭故，即得成就無疲厭心。得無疲厭心已，於一切經論心無怯弱；無怯弱故，即得成就一切經論智。獲是智已，善能籌量應作、不應作，於上、中、下一切眾生，隨應、隨力、隨其所習，如是而行，是故菩薩得成世智。成世智已，知時知量，以慚愧莊嚴勤修自利、利他之道，是故成就慚愧莊嚴，於此行中勤修出離，不退不轉，成堅固力。得堅固力已，勤供諸佛，於佛教法能如說行。

Buddhaputra! With this mind of loving-kindness, compassion, and great generosity, in order to rescue and protect all sentient beings, the bodhisattva tirelessly seeks out beneficial matters both worldly and transcendent. Thus, they achieve an unwearying mind. Having attained an unwearying mind, they have no timidity towards all scriptures and treatises. Because of this fearlessness, they achieve wisdom in all scriptures and treatises.

Having gained this wisdom, they are able to skillfully discern what should and should not be done. For all beings - high, middle, and low - they act according to what is appropriate, according to their abilities, and according to their habits. Therefore, the bodhisattva attains worldly wisdom. Having attained worldly wisdom, they know the right time and measure, and with shame and modesty as adornments, they diligently cultivate the path of benefiting self and others. Thus, they accomplish the adornment of shame and modesty. In this practice, they diligently cultivate renunciation, neither retreating nor turning away, and develop unwavering strength.

Having gained this unwavering strength, they diligently make offerings to all Buddhas and are able to practice the Buddha's teachings as they are taught.

「佛子！菩薩如是成就十種淨諸地法，所謂：信、悲、慈、捨、無有疲厭、知諸經論、善解世法、慚愧堅固力、供養諸佛、依教修行。

Buddhaputra! The bodhisattva thus accomplishes ten kinds of purifying dharmas of the grounds, namely: faith, compassion, loving-kindness, renunciation, tirelessness, knowledge of scriptures and treatises, skillful understanding of worldly dharmas, the firm power of shame and conscience, making offerings to all Buddhas, and practicing according to the teachings.

「佛子！菩薩住此歡喜地已，以大願力得見多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛、多億那由他佛、多百億那由他佛、多千億那由他佛、多百千億那由他佛。悉以大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根皆悉迴向無上菩提。佛子！此菩薩因供養諸佛故，得成就眾生法，以前二攝攝取眾生，謂布施、愛語；後二攝法，但以信解力故，行未善通達。是菩薩，十波羅蜜中，檀波羅蜜增上；餘波羅蜜非不修行，但隨力隨分。是菩薩隨所勤修，供養諸佛，教化眾生，皆以修行清淨地法，所有善根悉以迴向一切智地，轉轉明淨，調柔成就，隨意堪用。佛子！譬如金師善巧鍊金，數數入火，轉轉明淨，調柔成就，隨意堪用。菩薩亦復如是，供養諸佛，教化眾生，皆為修行清淨地法，所有善根悉以迴向一切智地，轉轉明淨，調柔成就，隨意堪用。

Buddhaputra! The bodhisattva dwelling on this Ground of Joy, by the power of great vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many millions of Buddhas, many hundreds of millions of Buddhas, many thousands of millions of Buddhas, many hundreds of thousands of millions of Buddhas, many millions of nayutas of Buddhas, many hundreds of millions of nayutas of Buddhas, many thousands of millions of nayutas of Buddhas, many hundreds of thousands of millions of nayutas of Buddhas. With a great mind and profound mind, they respectfully honor, serve and make offerings of clothing, food, bedding, medicine, and all necessities of life. They also make offerings to all the Sangha. They dedicate all these good roots towards supreme enlightenment.

Buddhaputra! This bodhisattva, due to making offerings to all Buddhas, accomplishes the dharmas for maturing beings. They employ the first two means of gathering beings, namely giving and kind speech. As for the latter two means of gathering, they practice them only through the power of faith and understanding, not yet having skillfully mastered them. Among the ten paramitas, this bodhisattva excels in the paramita of giving; the other paramitas are also practiced, but according to their capacity and share.

This bodhisattva, in whatever they diligently cultivate, making offerings to all Buddhas and teaching beings, all is for practicing the pure dharmas of the grounds. They dedicate all good roots towards the ground of all-knowledge, becoming increasingly pure, gentle, accomplished, and usable at will.

Buddhaputra! It is like a skilled goldsmith refining gold, repeatedly putting it into the fire, making it increasingly pure, soft, accomplished, and usable at will. The bodhisattva is also like this: making offerings to all Buddhas, teaching beings, all for practicing the pure dharmas of the grounds, dedicating all good roots towards the ground of all-knowledge, becoming increasingly pure, gentle, accomplished, and usable at will.

「佛子！菩薩摩訶薩住於初地，應從諸佛菩薩善知識所推求請問，於此地中相及得果，無有厭足，為欲成就此地法故；亦應從諸佛菩薩善知識所推求請問，第二地中相及得果，無有厭足，為欲成就彼地法故；亦應如是推求請問，第三、第四、第五、第六、第七、第八、第九、第十地中相及得果，無有厭足，為欲成就彼地法故。是菩薩善知諸地障對治，善知地成壞，善知地相果，善知地得修，善知地法清淨，善知地地轉行，善知地地處、非處，善知地地殊勝智，善知地地不退轉，善知淨治一切菩薩地乃至轉入如來地。佛子！菩薩如是善知地相，始於初地起行不斷，如是乃至入第十地無有斷絕；由此諸地智光明故，成於如來智慧光明。佛子！譬如商主善知方便，欲將諸商人往詣大城，未發之時，先問道中功德過失，及住止之處安危可不，然後具道資糧，作所應作。佛子！彼大商主雖未發足，能知道中所有一切安危之事，善以智慧籌量觀察，備其所須令無乏少，將諸商眾乃至安隱到彼大城，身及眾人悉免憂患。佛子！菩薩商主亦復如是，住於初地，善知諸地障對治，乃至善知一切菩薩地清淨，轉入如來地，然後乃具福智資糧，將一切眾生經生死曠野險難之處，安隱得至薩婆若城，身及眾生不經患難。是故，菩薩常應匪懈勤修諸地殊勝淨業，乃至趣入如來智地。

Buddhaputra! The bodhisattva mahāsattva dwelling on the first ground should seek and inquire from all Buddhas, bodhisattvas, and good spiritual friends about the characteristics and fruits of this ground, without ever being satisfied, in order to accomplish the dharmas of this ground. They should also seek and inquire from all Buddhas, bodhisattvas, and good spiritual friends about the characteristics and fruits of the second ground, without ever being satisfied, in order to accomplish the dharmas of that ground. They should similarly seek and inquire about the third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth grounds' characteristics and fruits, without ever being satisfied, in order to accomplish the dharmas of those grounds.

This bodhisattva well knows the antidotes to the obstacles of all grounds, well knows the formation and destruction of the grounds, well knows the characteristics and fruits of the grounds, well knows how to cultivate the grounds, well knows the purity of the grounds' dharmas, well knows the progression from ground to ground, well knows the appropriate and inappropriate aspects of each ground, well knows the supreme wisdom of each ground, well knows the non-retrogression of each ground, and well knows how to purify all bodhisattva grounds up to entering the Tathāgata ground.

Buddhaputra! The bodhisattva who thus well knows the characteristics of the grounds begins practice on the first ground without interruption, and continues thus up to entering the tenth ground without cessation. Due to the light of wisdom from these grounds, they accomplish the light of the Tathāgata's wisdom.

Buddhaputra! It is like a caravan leader who knows skillful means and wishes to lead a group of merchants to a great city. Before setting out, he first inquires about the merits and faults along the way, and whether the resting places are safe or dangerous. Then he prepares the necessary provisions for the journey and does what needs to be done. Buddhaputra! Although this great caravan leader has not yet set out, he can know all the safe and dangerous situations along the way. He skillfully uses wisdom to consider and observe, preparing all that is needed so there is no lack. He then leads the group of merchants safely to that great city, with himself and everyone else free from worry and difficulty.

Buddhaputra! The bodhisattva caravan leader is also like this. Dwelling on the first ground, he well knows the antidotes to the obstacles of all grounds, up to well knowing the purity of all bodhisattva grounds and entering the Tathāgata ground. Then he fully prepares the provisions of merit and wisdom, and leads all sentient beings through the dangerous wilderness of birth and death, safely reaching the city of omniscience, with himself and all beings free from difficulties. Therefore, the bodhisattva should constantly and diligently cultivate the supreme pure practices of all grounds, up to entering the ground of the Tathāgata's wisdom.⁠

「佛子！是名：略說菩薩摩訶薩入菩薩初地門，廣說則有無量無邊百千阿僧祇差別事。

Buddhaputra! This is called: a brief explanation of the bodhisattva mahāsattva's entry into the door of the first bodhisattva ground. If explained in detail, there would be countless, boundless, hundreds of thousands of asaṃkhyeyas of distinctive matters.

「佛子！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，善除眾生慳貪之垢，常行大施無有窮盡。布施、愛語、利益、同事——如是一切諸所作業，皆不離念佛，不離念法，不離念僧，不離念同行菩薩，不離念菩薩行，不離念諸波羅蜜，不離念諸地，不離念力，不離念無畏，不離念不共佛法，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至為一切智智依止者。』是菩薩若欲捨家於佛法中勤行精進，便能捨家、妻子、五欲，依如來教出家學道。既出家已，勤行精進，於一念頃，得百三昧，得見百佛，知百佛神力，能動百佛世界，能過百佛世界，能照百佛世界，能教化百世界眾生，能住壽百劫，能知前後際各百劫事，能入百法門，能示現百身，於一一身能示百菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，百劫、千劫、百千劫，乃至百千億那由他劫不能數知。」

Buddhaputra! The bodhisattva mahāsattva dwelling on this first ground often becomes a king of Jambudvīpa, noble and free, always protecting the true Dharma. They are able to gather beings through great giving, skillfully removing the stains of beings' greed and avarice, constantly practicing great giving without end. In all their actions of giving, kind speech, beneficial conduct, and cooperation, they never depart from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of bodhisattvas who practice together, mindfulness of bodhisattva practices, mindfulness of the pāramitās, mindfulness of the grounds, mindfulness of the powers, mindfulness of the fearlessnesses, mindfulness of the unique Buddha dharmas, up to mindfulness of the complete omniscience in all aspects.

They further think: "I should be foremost among all beings, supreme, especially supreme, wonderful, subtle and wonderful, lofty, unsurpassed, a guide, a leader, a commander, up to one upon whom all-knowing wisdom depends."

If this bodhisattva wishes to renounce the household life to diligently practice in the Buddha's Dharma, they are able to renounce home, wife, children, and the five desires, and leave home to study the path according to the Tathāgata's teachings. Having left home, they practice diligently. In a single moment, they attain a hundred samādhis, see a hundred Buddhas, know the spiritual powers of a hundred Buddhas, are able to shake a hundred Buddha worlds, are able to pass beyond a hundred Buddha worlds, are able to illuminate a hundred Buddha worlds, are able to teach beings in a hundred worlds, are able to live for a hundred kalpas, are able to know the events of a hundred kalpas in the past and future, are able to enter a hundred dharma doors, are able to manifest a hundred bodies, and with each body are able to display a hundred bodhisattvas as retinue.

If by the power of the bodhisattva's supreme vows they freely manifest, they surpass these numbers. Even in a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, up to a hundred thousand million nayuta kalpas, one could not know their full extent.

爾時，金剛藏菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

若人集眾善，　　具足白淨法，　供養天人尊，　　隨順慈悲道，　

If one accumulates all good deeds, Perfects the pure white dharmas, Makes offerings to the Honored One of gods and humans, And follows the path of compassion,

信解極廣大，　　志樂亦清淨，　為求佛智慧，　　發此無上心。　

With faith and understanding extremely vast, And aspirations also pure, To seek the Buddha's wisdom, One gives rise to this unsurpassed resolve.

淨一切智力，　　及以無所畏，　成就諸佛法，　　救攝群生眾，

To purify all powers of wisdom, And the states of fearlessness, To accomplish all Buddha dharmas, And to rescue and gather in all living beings,

為得大慈悲，　　及轉勝法輪，　嚴淨佛國土，　　發此最勝心。　

To attain great compassion, And turn the supreme Dharma wheel, To adorn and purify Buddha lands, One gives rise to this most excellent resolve.

一念知三世，　　而無有分別，　種種時不同，　　以示於世間。　

To know the three times in a single thought, Yet without discrimination, To manifest in various times differently, To demonstrate to the world.

略說求諸佛，　　一切勝功德，　發生廣大心，　　量等虛空界。　

In brief, to seek all Buddhas' Supreme meritorious virtues, One gives rise to a vast mind, Equal to the realm of space.

悲先慧為主，　　方便共相應，　信解清淨心，　　如來無量力，　

With compassion foremost and wisdom as master, Skillful means in harmony, With pure faith and understanding, And the Tathāgata's immeasurable power,　

無礙智現前，　　自悟不由他，　具足同如來，　　發此最勝心。　

Unobstructed wisdom manifests before one, Self-awakened without relying on others, Fully endowed like the Tathāgata, One gives rise to this supreme resolve.

佛子始發生，　　如是妙寶心，　則超凡夫位，　　入佛所行處，

When Buddha's children first give rise To such a wondrous jewel-like mind, They transcend the state of ordinary beings, And enter the realm where Buddhas tread.

生在如來家，　　種族無瑕玷，　與佛共平等，　　決成無上覺。　

Born into the Tathāgata's family, Their lineage without blemish or stain, Equal with all Buddhas, They will surely attain supreme enlightenment.

纔生如是心，　　即得入初地，　志樂不可動，　　譬如大山王，　

As soon as such a mind arises, They immediately enter the first ground. Their resolve and aspiration unshakable, Like the great king of mountains.

多喜多愛樂，　　亦復多淨信，　極大勇猛心，　　及以慶躍心，　

With much joy and delight, And also much pure faith, A heart of great courage, And a mind of jubilation.

遠離於鬪諍，　　惱害及瞋恚，　慚敬而質直，　　善守護諸根，　

Far removed from strife, Harm, and anger, Modest, respectful, and honest, Well guarding all their faculties.

救世無等者，　　所有眾智慧，　此處我當得，　　憶念生歡喜。　

The unequaled saviors of the world, All their manifold wisdom, "This I shall attain," Remembering thus, they rejoice.

始得入初地，　　即超五怖畏，　不活死惡名，　　惡趣眾威德。　

Upon first entering the initial ground, They immediately transcend five fears: Not surviving, death, ill repute, Evil destinies, and the awesome virtue of assemblies.

以不貪著我，　　及以於我所，　是諸佛子等，　　遠離諸怖畏。　

By not clinging to self, And to what belongs to self, These children of the Buddha Are free from all fears.

常行大慈愍，　　恒有信恭敬，　慚愧功德備，　　日夜增善法。　

Always practicing great compassion, Ever having faith and respect, Endowed with shame and virtue, Day and night increasing good dharmas.

樂法真實利，　　不愛受諸欲，　思惟所聞法，　　遠離取著行。　

Delighting in the true benefit of the Dharma, Not loving to indulge in desires, Contemplating the heard Dharma, Far from grasping and attached conduct.

不貪於利養，　　唯樂佛菩提，　一心求佛智，　　專精無異念。

Not craving for gains, Only delighting in Buddha's bodhi, Single-mindedly seeking Buddha's wisdom, Concentrating without stray thoughts.　

修行波羅蜜，　　遠離諂虛誑，　如說而修行，　　安住實語中。　

Practicing the paramitas, Far from flattery, falsehood and deceit, Practicing as taught, Abiding in truthful speech.

不污諸佛家，　　不捨菩薩戒，　不樂於世事，　　常利益世間。

Not defiling the Buddha's family, Not abandoning the bodhisattva precepts, Not delighting in worldly affairs, Always benefiting the world.　

修善無厭足，　　轉求增勝道，　如是好樂法，　　功德義相應。　

Cultivating good without weariness, Increasingly seeking the supreme path, Thus delighting in the Dharma, Corresponding to virtuous meanings.

恒起大願心，　　願見於諸佛，　護持諸佛法，　　攝取大仙道。　

Ever giving rise to the mind of great vows, Wishing to see all Buddhas, To protect all Buddha dharmas, And to embrace the path of the great sages.

常生如是願，　　修行最勝行，　成熟諸群生，　　嚴淨佛國土。

Always generating such vows, Practicing the most supreme conduct, Maturing all sentient beings, And purifying Buddha lands.　

一切諸佛剎，　　佛子悉充遍，　平等共一心，　　所作皆不空；　

In all Buddha realms, Buddha's children fill everywhere, With one mind in equality, All their actions are not in vain;

一切毛端處，　　一時成正覺。　如是等大願，　　無量無邊際。

At every point as small as a hair tip, Attaining perfect enlightenment simultaneously. Such great vows as these Are limitless and boundless.　

虛空與眾生，　　法界及涅槃，　世間佛出興，　　佛智心境界。

Space and sentient beings, The Dharmadhātu and nirvāṇa, The arising of Buddhas in the world, And the realm of Buddha's wisdom mind.

『如來智所入，　　及以三轉盡，　彼諸若有盡，　　我願方始盡；　

‘As far as the Tathagata's wisdom enters, And as the three turnings come to an end, If all these were to have an end, Only then would my vows end;

如彼無盡期，　　我願亦復然。』　如是發大願，　　心柔軟調順。　

As they are endless, So too are my vows.’ Thus making great vows, With a gentle and compliant mind.

能信佛功德，　　觀察於眾生，　知從因緣起，　　則興慈念心：

Able to have faith in the Buddha's merits, Observing sentient beings, Knowing they arise from causes and conditions, Then giving rise to thoughts of compassion:

『如是苦眾生，　　我今應救脫。』　 ‘These suffering sentient beings, I should now liberate and save.’

為是眾生故，　　而行種種施，王位及珍寶，　　乃至象馬車，　

For the sake of these beings, They practice various kinds of giving, Royal positions and precious treasures, Even elephants, horses and chariots,

頭目與手足，　　乃至身血肉，　一切皆能捨，　　心得無憂悔。　 Head, eyes, hands and feet, Even body, blood and flesh, All can be given away, The mind without sorrow or regret.

求種種經書，　　其心無厭倦，善解其義趣，　　能隨世所行，　 Seeking various sutras and scriptures, Their mind never wearies, Skillfully understanding their meaning, Able to follow worldly practices,

慚愧自莊嚴，　　修行轉堅固，　供養無量佛，　　恭敬而尊重。　

Adorning themselves with shame and conscience, Their practice grows ever more firm, Making offerings to countless Buddhas, Revering and respecting them.

如是常修習，　　日夜無懈倦，　善根轉明淨，　　如火鍊真金。　

Thus constantly cultivating, Day and night without laziness, Their good roots become increasingly pure, Like true gold refined by fire.

菩薩住於此，　　淨修於十地，　所作無障礙，　　具足不斷絕。　

The bodhisattva dwelling here, Purely cultivates the ten grounds, Their actions are unobstructed, Complete and uninterrupted.

譬如大商主，　　為利諸商眾。　問知道險易，　　安隱至大城。　

Like a great caravan leader, For the benefit of all merchants, Inquires about the dangers and ease of the road, To safely reach the great city.

菩薩住初地，　　應知亦如是，　勇猛無障礙，　　到於第十地。

The bodhisattva on the first ground, Should be known to be like this, Courageous and unobstructed, Reaching the Tenth Ground.　

住此初地中，　　作大功德王，　以法化眾生，　　慈心無損害。

Dwelling on this first ground, They become a great king of merit, Using the Dharma to transform beings, With a compassionate heart causing no harm.　

統領閻浮地，　　化行靡不及，　皆令住大捨，　　成就佛智慧。　

Ruling over Jambudvipa, Their transformative practices reach everywhere, Causing all to dwell in great renunciation, Accomplishing the Buddha's wisdom.

欲求最勝道，　　捨己國王位，　能於佛教中，　　勇猛勤修習，　

Desiring the supreme path, Renouncing one's royal position, Able to diligently practice Within the Buddha's teachings,

則得百三昧，　　及見百諸佛，　震動百世界，　　光照行亦爾，　

One attains a hundred samādhis, And sees a hundred Buddhas, Shakes a hundred world systems, Light illuminating deeds likewise,

化百土眾生，　　入於百法門，　能知百劫事，　　示現於百身，

Transforms beings in a hundred lands, Enters a hundred Dharma doors, Can know events of a hundred kalpas, Manifests in a hundred bodies,　

及現百菩薩，　　以為其眷屬；　若自在願力，　　過是數無量。　

And manifests a hundred bodhisattvas, As one's retinue; If with sovereign vow power, Beyond this number immeasurably.

我於地義中，　　略述其少分，　若欲廣分別，　　億劫不能盡。

Regarding the meaning of the stages, I have briefly stated a small portion, If one wishes to explain in detail, Even in billions of kalpas it could not be exhausted.　

菩薩最勝道，　　利益諸群生，　如是初地法，　　我今已說竟。」

The bodhisattva's supreme path Benefits all living beings, Such are the dharmas of the first stage, Which I have now finished explaining.

SECOND STAGE 第二地

諸菩薩聞此，　　最勝微妙地，　其心盡清淨，　　一切皆歡喜。　

When the bodhisattvas heard this Most supreme and wondrous ground, Their minds became completely pure, And all rejoiced.

皆從於座起，　　踊住虛空中，　普散上妙華，　　同時共稱讚：

They all rose from their seats, Hovering in the air, Scattered excellent flowers everywhere, And praised in unison:

「善哉金剛藏！　　大智無畏者！　善說於此地，　　菩薩所行法。」　

"Excellent, Vajragarbha! One of great wisdom and fearlessness! You have well explained this ground, The practices of bodhisattvas."

解脫月菩薩，　　知眾心清淨，　樂聞第二地，　　所有諸行相，　

Bodhisattva Liberation Moon, Knowing the assembly's minds were pure, Delighted to hear about the Second Ground And all its characteristics of practice,

即請金剛藏：　　「大慧願演說，　佛子皆樂聞，　　所住第二地！」

Then requested Vajragarbha: "O Great Wisdom, please expound What all Buddha's children wish to hear - The dwelling on the Second Ground!"

爾時，金剛藏菩薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩已修初地，欲入第二地，當起十種深心。何等為十？所謂：正直心、柔軟心、堪能心、調伏心、寂靜心、純善心、不雜心、無顧戀心、廣心、大心。菩薩以此十心，得入第二離垢地。

"Buddhaputra! The bodhisattva-mahāsattva who has completed the Initital Ground and wishes to enter the Second Ground should give rise to ten types of profound mind. What are these ten? Namely: an upright mind, a gentle mind, a capable mind, a disciplined mind, a tranquil mind, a purely good mind, an unmixed mind, a non-attached mind, a broad mind, and a great mind. Through these ten minds, the bodhisattva is able to enter the second stage, the Stage of Purity."

「佛子！菩薩住離垢地，性自遠離一切殺生，不畜刀杖，不懷怨恨，有慚有愧，仁恕具足，於一切眾生有命之者，常生利益慈念之心；是菩薩尚不惡心惱諸眾生，何況於他起眾生想，故以重意而行殺害！性不偷盜，菩薩於自資財，常知止足，於他慈恕，不欲侵損；若物屬他，起他物想，終不於此而生盜心，乃至草葉不與不取，何況其餘資生之具！性不邪婬，菩薩於自妻知足，不求他妻，於他妻妾、他所護女、親族媒定及為法所護，尚不生於貪染之心，何況從事！況於非道！性不妄語，菩薩常作實語、真語、時語，乃至夢中亦不忍作覆藏之語，無心欲作，何況故犯！性不兩舌，菩薩於諸眾生無離間心、無惱害心，不將此語為破彼故而向彼說，不將彼語為破此故而向此說，未破者不令破，已破者不增長，不喜離間，不樂離間，不作離間語，不說離間語，若實、若不實。性不惡口，所謂：毒害語、麁獷語、苦他語、令他瞋恨語、現前語、不現前語、鄙惡語、庸賤語、不可樂聞語、聞者不悅語、瞋忿語、如火燒心語、怨結語、熱惱語、不可愛語、不可樂語、能壞自身他身語，如是等語皆悉捨離，常作潤澤語、柔軟語、悅意語、可樂聞語、聞者喜悅語、善入人心語、風雅典則語、多人愛樂語、多人悅樂語、身心踊悅語。性不綺語，菩薩常樂思審語、時語、實語、義語、法語、順道理語、巧調伏語、隨時籌量決定語，是菩薩乃至戲笑尚恒思審，何況故出散亂之言！性不貪欲，菩薩於他財物、他所資用，不生貪心，不願不求。性離瞋恚，菩薩於一切眾生恒起慈心、利益心、哀愍心、歡喜心、和潤心、攝受心，永捨瞋恨、怨害、熱惱，常思順行，仁慈祐益。又離邪見，菩薩住於正道，不行占卜，不取惡戒，心見正直，無誑無諂，於佛、法、僧起決定信。

"Buddhaputra! When bodhisattvas dwell on the Stage of Purity, they naturally abstain from all killing. They do not keep weapons, harbor resentment, and are full of shame, humility, and compassion. Towards all living beings, they constantly generate thoughts of benefit and loving-kindness. These bodhisattvas do not even harbor ill will to trouble sentient beings, let alone intentionally kill them!

They do not steal. Bodhisattvas are content with their own possessions, compassionate towards others, and do not wish to harm or take from them. Regarding others' belongings, they see them as such and never generate thoughts of stealing, not even a blade of grass, let alone other necessities of life!

They do not engage in sexual misconduct. Bodhisattvas are content with their own spouses and do not seek others'. They do not even generate lustful thoughts towards others' wives, protected women, relatives through marriage, or those protected by the Dharma, let alone act on such thoughts or engage in improper conduct!

They do not lie. Bodhisattvas always speak truthfully, honestly, and timely. Even in dreams, they cannot bear to speak deceitfully, having no intention to do so, much less deliberately lying!

They do not engage in divisive speech. Bodhisattvas have no intention to create discord or harm among beings. They do not relay words to divide others, do not cause unbroken relationships to break, do not worsen already broken relationships, do not delight in or enjoy division, and do not speak words that cause division, whether true or false.

They do not use harsh speech, such as: harmful words, crude words, words that hurt others, words that cause others to be angry, abusive words spoken directly or indirectly, vulgar words, base words, unpleasant words, words that displease listeners, angry words, words that burn the heart like fire, words of resentment, words of affliction, unloving words, unpleasant words, or words that harm oneself and others. They abandon all such speech and instead always use soothing words, gentle words, pleasing words, words pleasant to hear, words that make listeners happy, words that enter people's hearts well, refined and cultured words, words loved by many, words that please many, and words that bring joy to body and mind.

They do not engage in idle chatter. Bodhisattvas always enjoy speaking thoughtfully, timely, truthfully, meaningfully, in accordance with the Dharma and reason, skillfully subduing, and decisively after careful consideration. Even in jest, these bodhisattvas are always thoughtful, let alone deliberately speaking frivolous words!

They are free from greed. Bodhisattvas do not generate thoughts of greed towards others' wealth or possessions, nor do they wish for or seek them.

They are free from anger. Bodhisattvas constantly generate thoughts of loving-kindness, benefit, compassion, joy, harmony, and acceptance towards all beings. They forever abandon anger, resentment, hostility, and affliction, always thinking of acting in accordance with kindness and compassion.

They are also free from wrong views. Bodhisattvas abide in the right path, do not practice divination, do not take on evil precepts, have upright views, are without deceit or flattery, and have unwavering faith in the Buddha, Dharma, and Sangha."

「佛子！菩薩摩訶薩如是護持十善業道，常無間斷，復作是念：『一切眾生墮惡趣者，莫不皆以十不善業；是故我當自修正行，亦勸於他，令修正行。何以故？若自不能修行正行，令他修者，無有是處。』

Buddhaputra! The bodhisattva mahāsattvas thus protect and uphold the ten wholesome ways of action, never interrupting them, and further think: "All beings who fall into evil destinies do so entirely because of the ten unwholesome actions. Therefore, I should cultivate right conduct myself and also encourage others to cultivate right conduct. Why? If one cannot cultivate right conduct oneself, it is impossible to cause others to cultivate it."

「佛子！此菩薩摩訶薩復作是念：『十不善業道，是地獄、畜生、餓鬼受生因；十善業道，是人、天乃至有頂處受生因。又此上品十善業道，以智慧修習，心狹劣故，怖三界故，闕大悲故，從他聞聲而解了故，成聲聞乘。又此上品十善業道，修治清淨，不從他教，自覺悟故，大悲方便不具足故，悟解甚深因緣法故，成獨覺乘。又此上品十善業道，修治清淨，心廣無量故，具足悲愍故，方便所攝故，發生大願故，不捨眾生故，希求諸佛大智故，淨治菩薩諸地故，淨修一切諸度故，成菩薩廣大行。又此上品十善業道，一切種清淨故，乃至證十力、四無畏故，一切佛法皆得成就。是故我今等行十善，應令一切具足清淨；如是方便，菩薩當學。』

Buddhaputra! This bodhisattva mahāsattva further thinks: "The ten unwholesome courses of action are the causes for rebirth in hell, as animals, or as hungry ghosts; the ten wholesome courses of action are the causes for rebirth as humans, devas, and up to the highest heavens. Moreover, when these superior ten wholesome courses of action are cultivated with wisdom, due to narrow-mindedness, fear of the three realms, lack of great compassion, and understanding through hearing from others, they become the vehicle of the śrāvakas. When these superior ten wholesome courses of action are cultivated with purity, not following others' teachings, through self-awakening, lacking the skillful means of great compassion, and realizing the profound law of dependent origination, they become the vehicle of the pratyekabuddhas. When these superior ten wholesome courses of action are cultivated with purity, due to a vast and immeasurable mind, being endowed with compassion, encompassed by skillful means, giving rise to great vows, not abandoning sentient beings, aspiring to the great wisdom of all Buddhas, purifying all the stages of bodhisattvas, and purely cultivating all the perfections, they become the vast practices of bodhisattvas. Furthermore, when these superior ten wholesome courses of action are completely purified in all aspects, even up to attaining the ten powers and the four fearlessnesses, all Buddha dharmas are accomplished. Therefore, I now should equally practice the ten wholesome actions and cause all to be completely pure; bodhisattvas should learn such skillful means."

「佛子！此菩薩摩訶薩又作是念：『十不善業道，上者地獄因，中者畜生因，下者餓鬼因。於中，殺生之罪能令眾生墮於地獄、畜生、餓鬼；若生人中，得二種果報，一者短命，二者多病。偷盜之罪亦令眾生墮三惡道；若生人中，得二種果報，一者貧窮，二者共財不得自在。邪婬之罪亦令眾生墮三惡道；若生人中，得二種果報，一者妻不貞良，二者不得隨意眷屬。妄語之罪亦令眾生墮三惡道；若生人中，得二種果報，一者多被誹謗，二者為他所誑。兩舌之罪亦令眾生墮三惡道；若生人中，得二種果報，一者眷屬乖離，二者親族弊惡。惡口之罪亦令眾生墮三惡道；若生人中，得二種果報，一者常聞惡聲，二者言多諍訟。綺語之罪亦令眾生墮三惡道；若生人中，得二種果報，一者言無人受，二者語不明了。貪欲之罪亦令眾生墮三惡道；若生人中，得二種果報，一者心不知足，二者多欲無厭。瞋恚之罪亦令眾生墮三惡道；若生人中，得二種果報，一者常被他人求其長短，二者恒被於他之所惱害。邪見之罪亦令眾生墮三惡道；若生人中，得二種果報，一者生邪見家，二者其心諂曲。』佛子！十不善業道能生此等無量無邊眾大苦聚，是故菩薩作如是念：『我當遠離十不善道，以十善道為法園苑，愛樂安住，自住其中，亦勸他人令住其中。』

Buddhaputra! This bodhisattva-mahāsattva further reflects thus: "The ten unwholesome courses of action - the highest lead to hell, the middle to the animal realm, and the lowest to the realm of hungry ghosts. Among these:

The sin of killing can cause beings to fall into hell, the animal realm, or the realm of hungry ghosts. If reborn as a human, one obtains two kinds of retribution: first, a short lifespan; second, frequent illness.

The sin of stealing also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, poverty; second, inability to freely use shared wealth.

The sin of sexual misconduct also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, an unfaithful spouse; second, inability to obtain desired companions.

The sin of false speech also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, frequent slander; second, being deceived by others.

The sin of divisive speech also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, separation from loved ones; second, wicked relatives.

The sin of harsh speech also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, constantly hearing unpleasant sounds; second, frequent disputes in speech.

The sin of frivolous speech also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, one's words are not accepted by others; second, one's speech is unclear.

The sin of greed also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, a heart that knows no contentment; second, many desires without satiation.

The sin of anger also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, constantly being criticized by others; second, always being harmed by others.

The sin of wrong views also causes beings to fall into the three evil paths. If reborn as a human, one obtains two kinds of retribution: first, being born into a family with wrong views; second, having a deceitful mind."

Buddhaputra! The ten unwholesome courses of action can generate such immeasurable and boundless great masses of suffering. Therefore, the bodhisattva reflects thus: "I should distance myself from the ten unwholesome paths and take the ten wholesome paths as my Dharma garden, delighting in dwelling there, abiding there myself, and also encouraging others to dwell there."

「佛子！此菩薩摩訶薩復於一切眾生生利益心、安樂心、慈心、悲心、憐愍心、攝受心、守護心、自己心、師心、大師心，作是念言：『眾生可愍，墮於邪見、惡慧、惡欲、惡道稠林。我應令彼住於正見，行真實道。』又作是念：『一切眾生分別彼我，互相破壞，鬪諍瞋恨，熾然不息。我當令彼住於無上大慈之中。』又作是念：『一切眾生貪取無厭，唯求財利，邪命自活。我當令彼住於清淨身、語、意業正命法中。』又作是念：『一切眾生常隨三毒，種種煩惱因之熾然，不解志求出要方便。我當令彼除滅一切煩惱大火，安置清涼涅槃之處。』又作是念：『一切眾生為愚癡重闇，妄見厚膜之所覆故，入陰翳稠林，失智慧光明，行曠野險道，起諸惡見。我當令彼得無障礙清淨智眼，知一切法如實相，不隨他教。』又作是念：『一切眾生在於生死險道之中，將墮地獄、畜生、餓鬼，入惡見網中，為愚癡稠林所迷，隨逐邪道，行顛倒行。譬如盲人無有導師，非出要道謂為出要，入魔境界，惡賊所攝，隨順魔心，遠離佛意。我當拔出如是險難，令住無畏一切智城。』又作是念：『一切眾生為大瀑水波浪所沒，入欲流、有流、無明流、見流，生死洄澓，愛河漂轉，湍馳奔激，不暇觀察；為欲覺、恚覺、害覺隨逐不捨，身見羅剎於中執取，將其永入愛欲稠林；於所貪愛深生染著，住我慢原阜，安六處聚落；無善救者，無能度者。我當於彼起大悲心，以諸善根而為救濟，令無災患，離染寂靜，住於一切智慧寶洲。』又作是念：『一切眾生處世牢獄，多諸苦惱，常懷愛憎，自生憂怖，貪欲重械之所繫縛，無明稠林以為覆障，於三界內莫能自出。我當令彼永離三有，住無障礙大涅槃中。』又作是念：『一切眾生執著於我，於諸蘊窟宅不求出離，依六處空聚，起四顛倒行，為四大毒蛇之所侵惱，五蘊怨賊之所殺害，受無量苦。我當令彼住於最勝無所著處，所謂：滅一切障礙無上涅槃。』又作是念：『一切眾生其心狹劣，不行最上一切智道，雖欲出離，但樂聲聞、辟支佛乘。我當令住廣大佛法、廣大智慧。』佛子！菩薩如是護持於戒，善能增長慈悲之心。

Buddhaputra! This bodhisattva mahāsattva further generates towards all sentient beings a mind of benefit, a mind of peace and happiness, a mind of loving-kindness, a mind of compassion, a mind of pity, a mind of embracing, a mind of protection, a mind of self-identity, a mind of a teacher, and a mind of a great teacher. He thinks thus:

"Sentient beings are pitiable, falling into wrong views, evil wisdom, evil desires, and the dense forest of evil paths. I should cause them to abide in right views and practice the true path."

Again he thinks: "All sentient beings discriminate between self and others, mutually destroying each other, fighting and harboring hatred, burning without cease. I should cause them to abide in supreme great loving-kindness."

Again he thinks: "All sentient beings are insatiably greedy, only seeking wealth and profit, living by wrong livelihood. I should cause them to abide in the pure dharma of right livelihood through body, speech, and mind."

Again he thinks: "All sentient beings constantly follow the three poisons, with various afflictions blazing because of them, not understanding how to seek the means of liberation. I should cause them to extinguish all the great fires of affliction and establish them in the cool place of nirvana."

Again he thinks: "All sentient beings, covered by the thick membrane of delusion and false views due to the heavy darkness of ignorance, enter the dense forest of shadows, lose the light of wisdom, travel dangerous paths in the wilderness, and give rise to various evil views. I should cause them to attain the unobstructed pure wisdom eye, to know all dharmas as they truly are, not following others' teachings."

Again he thinks: "All sentient beings are on the dangerous path of birth and death, about to fall into hell, the animal realm, or the realm of hungry ghosts, entering the net of evil views, deluded by the dense forest of ignorance, following wrong paths and practicing inverted ways. Like blind people without a guide, they take what is not the path of liberation to be the path of liberation, entering the realm of demons, captured by evil bandits, following the mind of demons, far from the Buddha's intent. I should extract them from such dangers and cause them to dwell in the fearless city of all-knowing wisdom."

Again he thinks: "All sentient beings are submerged by the waves of the great flood, entering the stream of desire, the stream of existence, the stream of ignorance, and the stream of views. They whirl in the cycles of birth and death, are carried away by the river of love, rushing and surging, with no time to observe. They are pursued without respite by the perceptions of desire, anger, and harm. The rakshasa of the view of self seizes them, leading them forever into the dense forest of craving and desire. They become deeply attached to what they crave and love, dwelling on the high ground of pride, settling in the village of the six sense bases. There is no good savior, no one able to cross them over. I should give rise to great compassion for them, rescue them with various good roots, cause them to be free from calamities, leave defilements and be tranquil, and dwell on the jeweled island of all wisdom."

Again he thinks: "All sentient beings are in the prison of the world, with many sufferings and afflictions, always harboring love and hate, generating worry and fear for themselves, bound by the heavy shackles of greed and desire, covered and obstructed by the dense forest of ignorance, unable to escape from within the three realms. I should cause them to forever leave the three realms of existence and dwell in the great nirvana without obstacles."

Again he thinks: "All sentient beings are attached to the self, not seeking to leave the cave dwelling of the aggregates, relying on the empty village of the six sense bases, engaging in the four inverted practices, tormented by the four great poisonous snakes, killed by the enemies of the five aggregates, suffering immeasurably. I should cause them to dwell in the most excellent place without attachment, namely: the unsurpassed nirvana that extinguishes all obstacles."

Again he thinks: "All sentient beings have narrow and inferior minds, not practicing the supreme path of all-knowing wisdom. Although they wish to be liberated, they only delight in the vehicles of śrāvakas and pratyekabuddhas. I should cause them to dwell in the vast Buddha Dharma and vast wisdom."

Buddhaputra! The bodhisattva thus protects and upholds the precepts, skillfully able to increase the mind of loving-kindness and compassion.

「佛子！菩薩住此離垢地，以願力故，得見多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛，如是乃至見多百千億那由他佛。於諸佛所，以廣大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。於諸佛所，以尊重心，復更受行十善道法，隨其所受，乃至菩提，終不忘失。是菩薩於無量百千億那由他劫，遠離慳嫉破戒垢故，布施、持戒清淨滿足。譬如真金置礬石中，如法鍊已，離一切垢，轉復明淨。菩薩住此離垢地，亦復如是，於無量百千億那由他劫，遠離慳嫉破戒垢故，布施、持戒清淨滿足。佛子！此菩薩，四攝法中，愛語偏多；十波羅蜜中，持戒偏多；餘非不行，但隨力隨分。

Buddhaputra! The bodhisattva dwelling on this Stage of Purity, by the power of their vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many millions of Buddhas, many hundreds of millions of Buddhas, many thousands of millions of Buddhas, many hundreds of thousands of millions of Buddhas, up to seeing many hundreds of thousands of millions of nayutas of Buddhas. In the presence of all these Buddhas, with a vast and profound mind, they respectfully honor, serve and make offerings of clothing, food, bedding, medicine, and all necessities of life. They also make offerings to all the Sangha. They dedicate all these good roots towards supreme perfect enlightenment (anuttara-samyak-sambodhi). In the presence of all Buddhas, with a reverent mind, they further receive and practice the ten wholesome ways of action, and whatever they receive, they never forget until attaining enlightenment.

This bodhisattva, for immeasurable hundreds of thousands of millions of nayutas of kalpas, being far removed from the defilements of stinginess, jealousy, and breaking precepts, perfects the purity of giving and moral conduct. It is like true gold placed in alum stone; when properly refined, it is free from all impurities and becomes increasingly pure and bright. The bodhisattva dwelling on this Stage of Purity is also like this: for immeasurable hundreds of thousands of millions of nayutas of kalpas, being far removed from the defilements of stinginess, jealousy, and breaking precepts, they perfect the purity of giving and moral conduct.

Buddhaputra! Among the four means of gathering beings, this bodhisattva excels in kind speech; among the ten paramitas, they excel in moral conduct. The rest are also practiced, but according to their capacity and share.

「佛子！是名：略說菩薩摩訶薩第二離垢地。菩薩住此地，多作轉輪聖王，為大法主，具足七寶，有自在力，能除一切眾生慳貪破戒垢，以善方便令其安住十善道中；為大施主，周給無盡。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。又作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』是菩薩若欲捨家於佛法中勤行精進，便能捨家、妻子、五欲。既出家已，勤行精進，於一念頃，得千三昧，得見千佛，知千佛神力，能動千世界，乃至能示現千身，於一一身能示現千菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，百劫、千劫乃至百千億那由他劫不能數知。」

Buddhaputra! This is called: a brief explanation of the bodhisattva mahāsattva's second Ground of Purity. The bodhisattva dwelling on this ground often becomes a wheel-turning sage king, a great Dharma lord, possessing the seven treasures, with sovereign power. They are able to eliminate all beings' defilements of greed and breaking precepts, using skillful means to cause them to abide in the ten wholesome paths. They become great benefactors, giving endlessly. All their actions of giving, kind speech, beneficial conduct, and working together are never apart from mindfulness of the Buddha, never apart from mindfulness of the Dharma, never apart from mindfulness of the Sangha, up to never being apart from mindfulness of all aspects of omniscience.

They also think: "I should be foremost among all beings, supreme, most excellent, wonderful, subtle and wondrous, highest, unsurpassed, up to being the one on whom all-knowing wisdom depends."

If this bodhisattva wishes to renounce the household life and diligently practice in the Buddha's Dharma, they are able to renounce home, wife, children, and the five desires. Having left home, they practice diligently. In a single moment, they attain a thousand samādhis, see a thousand Buddhas, know the spiritual powers of a thousand Buddhas, are able to shake a thousand world systems, up to being able to manifest a thousand bodies, and with each body manifest a thousand bodhisattvas as retinue. If by the bodhisattva's supreme vow power they manifest at will, surpassing this number, even in a hundred kalpas, a thousand kalpas, up to a hundred thousand billion nayutas of kalpas, it cannot be known or counted.

爾時，金剛藏菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

質直柔軟及堪能，　　調伏寂靜與純善，　速出生死廣大意，　　以此十心入二地。　

Upright, gentle, and capable, Disciplined, tranquil, and purely good, Swift to escape birth and death with vast intent, With these ten minds, enter the second ground.

住此成就戒功德，　　遠離殺生不惱害，　亦離偷盜及邪婬，　　妄惡乖離無義語。

Dwelling here, perfecting virtuous precepts, Far from killing and not harming, Also abstaining from theft and sexual misconduct, Departing from false and evil speech without meaning.　

不貪財物常慈愍，　　正道直心無諂偽，　離險捨慢極調柔，　　依教而行不放逸。

Not coveting wealth, always compassionate, Right path, straightforward mind without deceit, Leaving danger, abandoning pride, extremely gentle, Following teachings without negligence.　

地獄畜生受眾苦，　　餓鬼燒然出猛焰，　一切皆由罪所致，　　我當離彼住實法。　

Hell-beings and animals suffer greatly, Hungry ghosts burn with fierce flames, All this caused by wrongdoing, I should depart from these and abide in true Dharma.

人中隨意得受生，　　乃至頂天禪定樂，　獨覺聲聞佛乘道，　　皆因十善而成就。

Among humans, one may be reborn at will, Up to the peak heavens with meditative bliss, The paths of pratyekabuddhas, śrāvakas, and Buddhas, All are accomplished through the ten good deeds.　

如是思惟不放逸，　　自持淨戒教他護，　復見群生受眾苦，　　轉更增益大悲心。　

Thus contemplating without negligence, Upholding pure precepts and teaching others to guard them, Again seeing living beings suffer greatly, Further increasing the mind of great compassion.

凡愚邪智不正解，　　常懷忿恨多諍訟，　貪求境界無足期，　　我應令彼除三毒。　

The foolish with wrong wisdom and incorrect understanding, Always harboring hatred and much contention, Greedily seeking realms without satiation, I should cause them to eliminate the three poisons.

愚癡大暗所纏覆，　　入大險道邪見網，　生死籠檻怨所拘，　　我應令彼摧魔賊。　

Covered by the great darkness of delusion, Entering dangerous paths and nets of wrong views, Confined in the cage of birth and death, bound by resentment, I should cause them to destroy these bandits of Mara.

四流漂蕩心沒溺，　　三界焚如苦無量，　計蘊為宅我在中，　　為欲度彼勤行道。

Tossed by four currents, the mind submerged, The three realms burn with immeasurable suffering, Seeing aggregates as home with self within, To cross them over, I diligently practice the path.　

設求出離心下劣，　　捨於最上佛智慧，　我欲令彼住大乘，　　發勤精進無厭足。　

Even if seeking liberation with inferior mind, Abandoning the supreme wisdom of Buddhas, I wish to cause them to dwell in the Great Vehicle, Arousing diligent effort without weariness.

菩薩住此集功德，　　見無量佛咸供養，　億劫修治善更明，　　如以好藥鍊真金。

Bodhisattvas dwelling here accumulate merit, Seeing countless Buddhas and making offerings to all, Cultivating for billions of eons, goodness grows brighter, Like refining true gold with excellent medicine.　

佛子住此作輪王，　　普化眾生行十善，　所有善法皆修習，　　為成十力救於世。

Buddha's children dwelling here become wheel-turning kings, Universally transforming beings to practice the ten good deeds, Cultivating all good dharmas, To accomplish the ten powers and save the world.　

欲捨王位及財寶，　　即棄居家依佛教，　勇猛精勤一念中，　　獲千三昧見千佛。　

Wishing to renounce royal position and wealth, Immediately leaving home to follow Buddha's teachings, In one thought of courageous diligence, Attaining a thousand samādhis and seeing a thousand Buddhas.

所有種種神通力，　　此地菩薩皆能現，　願力所作復過此，　　無量自在度群生。　

All kinds of supernatural powers, Bodhisattvas of this ground can manifest them all, What's done through the power of vows surpasses even this, Liberating countless beings with freedom.

一切世間利益者，　　所修菩薩最勝行，　如是第二地功德，　　為諸佛子已開演。」

Benefiting all worldly beings, Cultivating the supreme bodhisattva practices, Such are the merits of the second ground, Now explained for all Buddha's children.

THIRD STAGE 第三地

佛子得聞此地行，　　菩薩境界難思議，　靡不恭敬心歡喜，　　散華空中為供養，

When Buddha's children heard the practices of this ground, The inconceivable realm of bodhisattvas, All were respectful and joyful in heart, Scattering flowers in the sky as offerings.　

讚言：「善哉大山王，　　慈心愍念諸眾生，　善說智者律儀法，　　第二地中之行相。　

They praised: "Excellent, great mountain king, With compassionate mind mindful of all beings, Well explaining the disciplinary practices of the wise, The characteristics of conduct in the Second Ground.

是諸菩薩微妙行，　　真實無異無差別，　為欲利益諸群生，　　如是演說最清淨。　

These subtle practices of all bodhisattvas, True, without difference or distinction, For the benefit of all living beings, Are thus expounded most purely.

一切人天供養者，　　願為演說第三地，　與法相應諸智業，　　如其境界希具闡！　

O one worshipped by all humans and devas, We wish you to expound the Third Ground, The wisdom actions in accord with the Dharma, Please fully elucidate its realm as it is!

大仙所有施戒法，　　忍辱精進禪智慧，　及以方便慈悲道，　　佛清淨行願皆說！」　

The great sage's laws of giving and morality, Patience, diligence, meditation, and wisdom, And the path of skillful means and compassion, Please explain all the Buddha's pure practices!"

時，解脫月復請言：　　「無畏大士金剛藏，　願說趣入第三地，　　柔和心者諸功德！」

Then Liberation Moon again requested: "Fearless great being Vajragarbha, Please explain entering the third ground, The merits of those with gentle hearts!"

爾時，金剛藏菩薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩已淨第二地，欲入第三地，當起十種深心。何等為十？所謂：清淨心、安住心、厭捨心、離貪心、不退心、堅固心、明盛心、勇猛心、廣心、大心。菩薩以是十心，得入第三地。

"Buddhaputra! The bodhisattva-mahāsattva who has purified the second ground and wishes to enter the third ground should give rise to ten types of profound mind. What are these ten? Namely: a pure mind, a stable mind, a mind of renunciation, a mind free from greed, a non-retreating mind, a firm mind, a brilliant mind, a courageous mind, a vast mind, and a great mind. Through these ten minds, the bodhisattva is able to enter the Third Ground."

「佛子！菩薩摩訶薩住第三地已，觀一切有為法如實相。所謂：無常、苦、不淨、不安隱，敗壞、不久住，剎那生滅，非從前際生，非向後際去，非於現在住。又觀此法無救、無依，與憂、與悲，苦惱同住，愛憎所繫，愁慼轉多，無有停積，貪、恚、癡火熾然不息，眾患所纏，日夜增長，如幻不實。見如是已，於一切有為倍增厭離，趣佛智慧，見佛智慧不可思議、無等無量、難得無雜、無惱無憂，至無畏城，不復退還，能救無量苦難眾生。菩薩如是見如來智慧無量利益，見一切有為無量過患，則於一切眾生生十種哀愍心。何等為十？所謂：見諸眾生孤獨無依，生哀愍心；見諸眾生貧窮困乏，生哀愍心；見諸眾生三毒火然，生哀愍心；見諸眾生諸有牢獄之所禁閉，生哀愍心；見諸眾生煩惱稠林恒所覆障，生哀愍心；見諸眾生不善觀察，生哀愍心；見諸眾生無善法欲，生哀愍心；見諸眾生失諸佛法，生哀愍心；見諸眾生隨生死流，生哀愍心；見諸眾生失解脫方便，生哀愍心。是為十。菩薩如是見眾生界無量苦惱，發大精進，作是念言：『此等眾生，我應救，我應脫，我應淨，我應度；應著善處，應令安住，應令歡喜，應令知見，應令調伏，應令涅槃。』菩薩如是厭離一切有為，如是愍念一切眾生，知一切智智有勝利益，欲依如來智慧救度眾生，作是思惟：『此諸眾生墮在煩惱大苦之中，以何方便而能拔濟，令住究竟涅槃之樂？』便作是念：『欲度眾生令住涅槃，不離無障礙解脫智；無障礙解脫智，不離一切法如實覺；一切法如實覺，不離無行無生行慧光；無行無生行慧光，不離禪善巧決定觀察智；禪善巧決定觀察智，不離善巧多聞。』菩薩如是觀察了知已，倍於正法勤求修習，日夜唯願聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法。菩薩如是勤求佛法，所有珍財皆無吝惜，不見有物難得可重，但於能說佛法之人生難遭想。是故，菩薩於內外財，為求佛法悉能捨施。無有恭敬而不能行，無有憍慢而不能捨，無有承事而不能作，無有勤苦而不能受。若聞一句未曾聞法，生大歡喜，勝得三千大千世界滿中珍寶；若聞一偈未聞正法，生大歡喜，勝得轉輪聖王位；若得一偈未曾聞法，能淨菩薩行，勝得帝釋梵王位住無量百千劫。若有人言：『我有一句佛所說法，能淨菩薩行。汝今若能入大火阬，受極大苦，當以相與。』菩薩爾時作如是念：『我以一句佛所說法，淨菩薩行故，假使三千大千世界大火滿中，尚欲從於梵天之上投身而下，親自受取，況小火阬而不能入！然我今者為求佛法，應受一切地獄眾苦，何況人中諸小苦惱！』菩薩如是發勤精進求於佛法，如其所聞觀察修行。此菩薩得聞法已，攝心安住，於空閑處作是思惟：『如說修行乃得佛法，非但口言而可清淨。』

Buddhaputra! When the bodhisattva mahāsattva dwells on the third ground, they observe all conditioned phenomena as they truly are. That is to say: impermanent, suffering, impure, unstable, decaying, not lasting long, arising and ceasing in each moment, not born from the past, not going to the future, not abiding in the present. They further observe these phenomena as without refuge, without support, dwelling together with worry and sorrow, bound by love and hate, with increasing distress, without cessation, with the fires of greed, anger, and delusion burning without rest, entangled by many afflictions, increasing day and night, unreal like an illusion.

Having seen this, they become doubly detached from all conditioned phenomena, and incline towards the Buddha's wisdom. They see the Buddha's wisdom as inconceivable, unequaled, immeasurable, difficult to attain, unmixed, without affliction or worry, reaching the city of fearlessness, never to retreat, able to save countless beings from suffering and difficulties.

The bodhisattva, seeing thus the immeasurable benefits of the Tathāgata's wisdom and the immeasurable faults of all conditioned phenomena, gives rise to ten kinds of compassionate mind towards all sentient beings. What are these ten? Namely:

Seeing beings as lonely and without support, they give rise to a compassionate mind.
Seeing beings as poor and destitute, they give rise to a compassionate mind.
Seeing beings burning with the three poisons, they give rise to a compassionate mind.
Seeing beings confined in the prison of existence, they give rise to a compassionate mind.
Seeing beings constantly obscured by the dense forest of afflictions, they give rise to a compassionate mind.
Seeing beings not skillfully observing, they give rise to a compassionate mind.
Seeing beings without desire for good dharmas, they give rise to a compassionate mind.
Seeing beings losing the Buddha's dharmas, they give rise to a compassionate mind.
Seeing beings following the flow of birth and death, they give rise to a compassionate mind.
Seeing beings losing the means of liberation, they give rise to a compassionate mind.

These are the ten. The bodhisattva, seeing the realm of sentient beings with immeasurable suffering, arouses great diligence and thinks: "These sentient beings I should rescue, I should liberate, I should purify, I should cross over; I should place them in good places, I should cause them to dwell in peace, I should cause them to rejoice, I should cause them to know and see, I should cause them to be subdued, I should cause them to attain nirvana."

The bodhisattva, thus detached from all conditioned phenomena and compassionate towards all sentient beings, knowing the superior benefits of omniscience, wishing to rely on the Tathāgata's wisdom to save beings, thinks: "These sentient beings have fallen into great suffering of afflictions. By what means can they be rescued and caused to dwell in the ultimate bliss of nirvana?" They then think: "To cross over beings and cause them to dwell in nirvana is inseparable from unobstructed liberating wisdom; unobstructed liberating wisdom is inseparable from the true awakening to all dharmas; the true awakening to all dharmas is inseparable from the light of non-action and non-arising wisdom; the light of non-action and non-arising wisdom is inseparable from skillful definitive contemplative wisdom of meditation; skillful definitive contemplative wisdom of meditation is inseparable from skillful extensive learning."

The bodhisattva, having observed and understood thus, becomes doubly diligent in seeking and cultivating the right Dharma, day and night only wishing to hear the Dharma, rejoice in the Dharma, delight in the Dharma, rely on the Dharma, follow the Dharma, understand the Dharma, accord with the Dharma, reach the Dharma, dwell in the Dharma, and practice the Dharma.

The bodhisattva, thus diligently seeking the Buddha's Dharma, is unsparing of all treasures, seeing nothing as difficult to obtain or valuable, but only generating the thought of rarity towards those who can expound the Buddha's Dharma. Therefore, the bodhisattva is able to give away all inner and outer wealth in seeking the Buddha's Dharma. There is no respect they cannot perform, no pride they cannot abandon, no service they cannot render, no hardship they cannot endure.

If they hear one sentence of Dharma they have never heard before, they generate great joy, surpassing obtaining a trichiliocosm filled with treasures. If they hear one verse of right Dharma they have never heard before, they generate great joy, surpassing obtaining the position of a wheel-turning sage king. If they obtain one verse of Dharma they have never heard before that can purify bodhisattva conduct, it surpasses obtaining the position of Śakra or Brahma and dwelling there for countless hundreds of thousands of kalpas.

If someone says: "I have one sentence of Dharma spoken by the Buddha that can purify bodhisattva conduct. If you can now enter a great pit of fire and endure extreme suffering, I will give it to you." The bodhisattva at that time thinks: "For the sake of one sentence of Dharma spoken by the Buddha to purify bodhisattva conduct, even if the trichiliocosm were filled with great fire, I would still wish to cast myself down from the Brahma heaven to personally receive it, how much more so could I not enter a small fire pit! However, for the sake of seeking the Buddha's Dharma, I should endure all the sufferings of hell, how much more so the small sufferings among humans!"

The bodhisattva thus arouses diligent vigor in seeking the Buddha's Dharma, observing and practicing according to what they have heard. This bodhisattva, having heard the Dharma, collects their mind and dwells peacefully, and in a quiet place thinks: "It is by practicing according to what is taught that one attains the Buddha's Dharma, not merely by words can one be purified."

「佛子！是菩薩住此發光地時，即離欲惡不善法，有覺有觀，離生喜樂，住初禪；滅覺觀，內淨一心，無覺無觀，定生喜樂，住第二禪；離喜住捨，有念正知，身受樂，諸聖所說能捨有念受樂，住第三禪；斷樂，先除苦喜憂滅，不苦不樂，捨念清淨，住第四禪；超一切色想，滅有對想，不念種種想，入無邊虛空，住虛空無邊處；超一切虛空無邊處，入無邊識，住識無邊處；超一切識無邊處，入無少所有，住無所有處；超一切無所有處，住非有想非無想處。但隨順法故，行而無所樂著。

Buddhaputra! When this bodhisattva dwells on this Radiant Ground, they immediately abandon desire, evil, and unwholesome dharmas. With initial and sustained thought, they enter the first dhyāna, which is born of separation and characterized by joy and bliss. Suppressing initial and sustained thought, with internal clarity and one-pointedness of mind, without initial and sustained thought, they enter the second dhyāna, which is born of concentration and characterized by joy and bliss. Abandoning joy, they dwell in equanimity, mindful and aware, experiencing bliss with the body. They enter the third dhyāna, of which the noble ones declare, "One who has equanimity and is mindful dwells in bliss." Abandoning bliss and having previously given up pain, with the disappearance of elation and distress, they enter the fourth dhyāna, which is characterized by purity of equanimity and mindfulness, neither pleasant nor painful.

Transcending all perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, they enter upon and dwell in the sphere of infinite space. Transcending the sphere of infinite space, they enter upon and dwell in the sphere of infinite consciousness. Transcending the sphere of infinite consciousness, they enter upon and dwell in the sphere of nothingness. Transcending the sphere of nothingness, they enter upon and dwell in the sphere of neither perception nor non-perception. However, they practice these states only in accordance with the Dharma, without becoming attached to them.

Buddhaputra! This bodhisattva's mind follows loving-kindness, which is vast, immeasurable, non-dual, free from enmity, free from opposition, unobstructed, untroubled, pervading everywhere, reaching to the end of the Dharma realm and the realm of space, extending to all worlds. They dwell in compassion, joy, and equanimity in the same way.

「佛子！此菩薩心隨於慈，廣大無量不二，無怨無對，無障無惱，遍至一切處，盡法界、虛空界，遍一切世間；住悲、喜、捨亦復如是。

Buddhaputra! This bodhisattva's mind follows loving-kindness, which is vast, immeasurable, non-dual, free from enmity, free from opposition, unobstructed, untroubled, pervading everywhere, reaching to the end of the Dharmadhatu and the realm of space, extending to all worlds. They dwell in compassion, joy, and equanimity in the same way.

「佛子！此菩薩得無量神通力，能動大地；以一身為多身，多身為一身，或隱或顯；石壁山障，所往無礙，猶如虛空；於虛空中跏趺而去，同於飛鳥；入地如水，履水如地；身出煙焰，如大火聚；復雨於水，猶如大雲；日月在空，有大威力，而能以手捫摸摩觸；其身自在，乃至梵世。此菩薩天耳清淨過於人耳，悉聞人、天若近若遠所有音聲，乃至蚊蚋、虻蠅等聲亦悉能聞。此菩薩以他心智，如實而知他眾生心。所謂：有貪心，如實知有貪心；離貪心，如實知離貪心；有瞋心、離瞋心，有癡心、離癡心，有煩惱心、無煩惱心，小心、廣心，大心、無量心，略心、非略心，散心、非散心，定心、非定心，解脫心、非解脫心，有上心、無上心，雜染心、非雜染心，廣心、非廣心，皆如實知。菩薩如是以他心智知眾生心。此菩薩念知無量宿命差別，所謂：『念知一生，念知二生、三生、四生，乃至十生、二十、三十，乃至百生、無量百生、無量千生、無量百千生，成劫、壞劫、成壞劫、無量成壞劫，我曾在某處，如是名，如是姓，如是種族，如是飲食，如是壽命，如是久住，如是苦樂。我於彼死，生於某處，從某處死，生於此處，如是形狀，如是相貌，如是言音。』如是過去無量差別，皆能憶念。此菩薩天眼清淨過於人眼，見諸眾生生時、死時、好色、惡色，善趣、惡趣，隨業而去。若彼眾生成就身惡行，成就語惡行，成就意惡行，誹謗賢聖；具足邪見及邪見業因緣，身壞命終，必墮惡趣，生地獄中。若彼眾生成就身善行，成就語善行，成就意善行，不謗賢聖，具足正見；正見業因緣，身壞命終，必生善趣諸天之中。菩薩天眼皆如實知。此菩薩於諸禪三昧、三摩鉢底能入能出，然不隨其力受生，但隨能滿菩提分處，以意願力而生其中。

Buddhaputra! This bodhisattva obtains immeasurable supernatural powers:

Can move the great earth
Can transform one body into many bodies, or many bodies into one
Can appear or disappear at will
Can pass through stone walls and mountains without obstruction, like empty space
Can walk cross-legged through the air like a flying bird
Can enter the earth as if it were water, and walk on water as if it were earth
Can emit smoke and flames from the body, like a great fire
Can rain down water, like a great cloud
Can touch and stroke the sun and moon in the sky with their hand
Their body is free up to the Brahma world

This bodhisattva's divine ear is pure, surpassing human ears. They can hear all sounds of humans and devas, near and far, even the sounds of mosquitoes and flies.

With the wisdom of knowing others' minds, this bodhisattva knows the minds of other beings as they truly are:

Minds with or without greed, anger, delusion, or afflictions
Small or vast minds, great or immeasurable minds
Concentrated or scattered minds, liberated or unliberated minds
Supreme or non-supreme minds, defiled or undefiled minds
And so on, all known as they truly are

This bodhisattva can recollect countless past lives in detail:

From one life up to hundreds of thousands of lives
Through the formation and destruction of kalpas
Remembering names, clans, appearances, experiences, lifespans, and rebirths

With the divine eye purer than human eyes, this bodhisattva sees beings' births, deaths, good and bad forms, favorable and unfavorable rebirths according to their karma. They know which beings will fall into evil realms due to misconduct and wrong views, and which will be reborn in heavenly realms due to good conduct and right views.

This bodhisattva can enter and exit all dhyanas, samadhis, and samapattis, but does not take rebirth by their power. Instead, they use the power of their vow to be reborn where they can fulfill the factors of enlightenment.

「佛子！是菩薩住此發光地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。悉以廣大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。於其佛所，恭敬聽法，聞已受持，隨力修行。此菩薩觀一切法，不生不滅，因緣而有；見縛先滅，一切欲縛、色縛、有縛、無明縛皆轉微薄；於無量百千億那由他劫不積集故，邪貪、邪瞋及以邪癡，悉得除斷，所有善根轉更明淨。佛子！譬如真金善巧鍊治，稱兩不減，轉更明淨。菩薩亦復如是，住此發光地，不積集故，邪貪、邪瞋及以邪癡，皆得除斷，所有善根轉更明淨。此菩薩忍辱心、柔和心、諧順心、悅美心、不瞋心、不動心、不濁心、無高下心、不望報心、報恩心、不諂心、不誑心、無譣詖心皆轉清淨。此菩薩於四攝中，利行偏多；十波羅蜜中，忍波羅蜜偏多；餘非不修，但隨力隨分。

Buddhaputra! This bodhisattva dwelling on the Radiant Ground, by the power of their vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, up to seeing many hundreds of thousands of millions of nayutas of Buddhas. With a vast and profound mind, they respectfully honor, serve and make offerings of clothing, food, bedding, medicine, and all necessities of life. They also make offerings to all the Sangha. They dedicate all these good roots towards supreme perfect enlightenment (anuttara-samyak-sambodhi). In the presence of these Buddhas, they respectfully listen to the Dharma, and having heard it, they retain it and practice according to their ability.

This bodhisattva observes that all dharmas neither arise nor cease, but exist due to causes and conditions. They see that fetters are first eliminated, and all fetters of desire, form, existence, and ignorance become increasingly faint. Because they do not accumulate over countless hundreds of thousands of millions of nayutas of kalpas, wrong greed, wrong anger, and wrong delusion are all completely eliminated, and all their good roots become increasingly pure.

Buddhaputra! It is like pure gold that has been skillfully refined; its weight does not decrease, but it becomes increasingly pure and bright. The bodhisattva is also like this: dwelling on this Radiant Ground, because they do not accumulate, wrong greed, wrong anger, and wrong delusion are all eliminated, and all their good roots become increasingly pure.

This bodhisattva's mind of patience, gentleness, harmony, pleasantness, non-anger, immovability, non-turbidity, non-discrimination, non-expectation of reward, gratitude, non-flattery, non-deception, and non-crookedness all become increasingly pure.

Among the four means of gathering beings, this bodhisattva excels in beneficial action. Among the ten paramitas, they excel in the paramita of patience. The rest are also practiced, but according to their capacity and share.

「佛子！是名菩薩第三發光地。菩薩住此地，多作三十三天王，能以方便，令諸眾生捨離貪欲。布施、愛語、利行、同事——，如是一切諸所作業，皆不離念佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』若勤行精進，於一念頃，得百千三昧，得見百千佛，知百千佛神力，能動百千佛世界，乃至示現百千身，一一身百千菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」

Buddhaputra! This is called the bodhisattva's third Ground of Radiance. The bodhisattva dwelling on this ground often becomes the king of the Thirty-Three Heavens, able to use skillful means to cause sentient beings to abandon greed and desire. In giving, kind speech, beneficial action, and working together - all such actions are never apart from mindfulness of the Buddha, never apart from mindfulness of the Dharma, never apart from mindfulness of the Sangha, up to never being apart from mindfulness of all aspects of omniscience.

They further think: "I should be foremost among all beings, supreme, most excellent, wonderful, subtle and wondrous, highest, unsurpassed, up to being the one on whom all-knowing wisdom depends."

If they diligently practice, in a single moment they can attain a hundred thousand samadhis, see a hundred thousand Buddhas, know the spiritual powers of a hundred thousand Buddhas, shake a hundred thousand Buddha worlds, up to manifesting a hundred thousand bodies, each body with a hundred thousand bodhisattvas as retinue. If by the bodhisattva's supreme vow power they manifest at will, surpassing this number, even in a hundred kalpas, a thousand kalpas, up to a hundred thousand billion nayutas of kalpas, it cannot be known or counted.

爾時，金剛藏菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

清淨安住明盛心，　　厭離無貪無害心，　堅固勇猛廣大心，　　智者以此入三地。　

With a pure, stable, and brightly flourishing mind, A mind of renunciation, non-greed, and non-harming, A firm, courageous, and vast mind, The wise enter the third ground with these.

菩薩住此發光地，　　觀諸行法苦無常，　不淨敗壞速歸滅，　　無堅無住無來往。

The bodhisattva dwelling on this Radiant Ground, Observes all conditioned dharmas as suffering and impermanent, Impure, decaying, swiftly returning to extinction, Without solidity, without abiding, without coming or going.　

觀諸有為如重病，　　憂悲苦惱惑所纏，　三毒猛火恒熾然，　　無始時來不休息。　

Observing all conditioned things as a grave illness, Entangled in worry, sorrow, suffering, and delusion, The fierce fire of the three poisons constantly blazing, Unceasing since beginningless time.

厭離三有不貪著，　　專求佛智無異念，　難測難思無等倫，　　無量無邊無逼惱。　

Renouncing the three realms without attachment, Solely seeking Buddha's wisdom without other thoughts, Difficult to fathom, hard to conceive, without equal, Immeasurable, boundless, without oppression.

見佛智已愍眾生，　　孤獨無依無救護，　三毒熾然常困乏，　　住諸有獄恒受苦，　

Having seen Buddha's wisdom, they pity sentient beings, Lonely, without support, without protection, The three poisons blazing, constantly in want, Dwelling in the prison of existence, ever suffering,

煩惱纏覆盲無目，　　志樂下劣喪法寶，　隨順生死怖涅槃，　　我應救彼勤精進。　

Wrapped in afflictions, blind and sightless, With inferior aspirations, losing the Dharma jewel, Following birth and death, fearing nirvana, "I should rescue them," diligently exerting effort.

將求智慧益眾生，　　思何方便令解脫？　不離如來無礙智，　　彼復無生慧所起。　

Seeking wisdom to benefit all beings, What expedient means will lead to liberation? Not apart from the Tathagata's unobstructed wisdom, Which arises from the wisdom of non-arising.

心念此慧從聞得，　　如是思惟自勤勵，　日夜聽習無間然，　　唯以正法為尊重。　

Reflecting that this wisdom is obtained through hearing, Thus contemplating and diligently encouraging oneself, Day and night listening and practicing without interruption, Revering only the true Dharma.

國城財貝諸珍寶，　　妻子眷屬及王位，　菩薩為法起敬心，　　如是一切皆能捨。　

Kingdoms, cities, wealth, treasures, Wives, children, retinues, and royal positions, The bodhisattva, out of reverence for the Dharma, Can renounce all of these.

頭目耳鼻舌牙齒，　　手足骨髓心血肉，　此等皆捨未為難，　　但以聞法為最難。　

Head, eyes, ears, nose, tongue, teeth, Hands, feet, bones, marrow, heart, blood, and flesh, Giving up all these is not difficult, But hearing the Dharma is most difficult.

設有人來語菩薩：　　『孰能投身大火聚，　我當與汝佛法寶！』　　聞已投之無怯懼。　

If someone were to say to a bodhisattva: "Who can throw themselves into a great fire? I will give you the jewel of Buddha's Dharma!" Hearing this, they would leap in without fear.

假使火滿三千界，　　身從梵世而投入，　為求法故不為難，　　況復人間諸小苦！　

Even if fire filled the three thousand worlds, And one had to descend from the Brahma realm to enter it, For the sake of seeking the Dharma, it would not be difficult, How much less so the minor sufferings of the human realm!

從初發意至得佛，　　其間所有阿鼻苦，　為聞法故皆能受，　　何況人中諸苦事！

From first aspiration to attaining Buddhahood, All the sufferings of Avici hell in between, For the sake of hearing the Dharma, all can be endured, How much more so the various sufferings among humans!　

聞已如理正思惟，　　獲得四禪無色定，　四等五通次第起，　　不隨其力而受生。

Having heard, one contemplates properly, Attaining the four dhyanas and formless absorptions, The four immeasurables and five supernatural powers arise in sequence, Not taking rebirth by their power.　

菩薩住此見多佛，　　供養聽聞心決定，　斷諸邪惑轉清淨，　　如鍊真金體無減。

The bodhisattva dwelling here sees many Buddhas, Makes offerings, listens, and their mind becomes resolute, Cutting off delusions and becoming increasingly pure, Like refining true gold, its essence undiminished.　

住此多作忉利王，　　化導無量諸天眾，　令捨貪心住善道，　　一向專求佛功德。

Dwelling here, they often become kings of the Trayastrimsa heaven, Teaching and guiding countless heavenly beings, Causing them to abandon greed and abide in good paths, Single-mindedly seeking the Buddha's merits.　

佛子住此勤精進，　　百千三昧皆具足，　見百千佛相嚴身，　　若以願力復過是。　

The Buddha's child dwelling here diligently progresses, Perfecting hundreds of thousands of samadhis, Seeing hundreds of thousands of Buddhas with bodies adorned with marks, If by the power of vows, even surpassing this.

一切眾生普利益，　　彼諸菩薩最上行，　如是所有第三地，　　我依其義已解釋。」

Universally benefiting all sentient beings, These are the supreme practices of bodhisattvas, Thus I have explained according to its meaning, All that pertains to the Third Ground.

FOURTH STAGE 第四地

佛子聞此廣大行，　　可樂深妙殊勝地，　心皆踊悅大歡喜，　　普散眾華供養佛。　

The Buddha's children, hearing these vast practices, Of the delightful, profound, wondrous, and supreme grounds, Their hearts all leap with great joy, Scattering flowers everywhere to make offerings to the Buddha.

演說如是妙法時，　　大地海水皆震動，　一切天女咸歡喜，　　悉吐妙音同讚歎。　

While expounding such wondrous Dharma, The great earth and seas all trembled, All heavenly maidens were filled with joy, And uttered wondrous sounds in unified praise.

自在天王大欣慶，　　雨摩尼寶供養佛，　讚言：「佛為我出興，　　演說第一功德行。　

The Lord of the Self-Mastery Heaven greatly rejoiced, Raining mani jewels as offerings to the Buddha, Praising: "The Buddha has appeared for our sake, Expounding the foremost practices of merit.

如是智者諸地義，　　於百千劫甚難得，　我今忽然而得聞，　　菩薩勝行妙法音。　

The meaning of such wise ones' grounds, Is extremely difficult to encounter in a hundred thousand kalpas, Now I suddenly get to hear, The wondrous Dharma sounds of the bodhisattvas' supreme practices.

願更演說聰慧者，　　後地決定無餘道，　利益一切諸天人，　　此諸佛子皆樂聞！」　

May you further expound, O wise one, The definitive path of the later grounds without remainder, Benefiting all devas and humans, All these Buddha's children delight in hearing!"

勇猛大心解脫月，　　請金剛藏言：「佛子！　從此轉入第四地，　　所有行相願宣說！」

The courageous and great-hearted Liberation Moon, Requested of Vajragarbha, saying: "Buddhaputra! From here, entering into the fourth ground, Please expound all its characteristics and practices!"

[爾時，金剛藏菩薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩第三地善清淨已，欲入第四焰慧地，當修行十法明門。何等為十？所謂觀察眾生界、觀察法界、觀察世界、觀察虛空界、觀察識界、觀察欲界、觀察色界、觀察無色界、觀察廣心信解界、觀察大心信解界。菩薩以此十法明門，得入第四焰慧地。

"Buddhaputra! When a bodhisattva mahāsattva has thoroughly purified the Third Ground and wishes to enter the Fourth Ground of Blazing Wisdom, they should cultivate ten doors of illuminating dharmas. What are these ten? Namely: Observing the realm of sentient beings; Observing the realm of dharmas; Observing the realm of worlds; Observing the realm of space; Observing the realm of consciousness; Observing the realm of desire; Observing the realm of form; Observing the realm of formlessness; Observing the realm of vast mind and faith understanding; Observing the realm of great mind and faith understanding; Through these ten doors of illuminating dharmas, the bodhisattva is able to enter the Fourth Ground of Blazing Wisdom."

「佛子！菩薩住此焰慧地，則能以十種智成熟法故，得彼內法，生如來家。何等為十？所謂：深心不退故；於三寶中生淨信，畢竟不壞故；觀諸行生滅故；觀諸法自性無生故；觀世間成壞故；觀因業有生故；觀生死涅槃故；觀眾生國土業故；觀前際後際故；觀無所有盡故。是為十。佛子！菩薩住此第四地，觀內身循身觀，勤勇念知，除世間貪憂；觀外身循身觀，勤勇念知，除世間貪憂；觀內外身循身觀，勤勇念知，除世間貪憂；如是，觀內受、外受、內外受循受觀，觀內心、外心、內外心循心觀，觀內法、外法、內外法循法觀，勤勇念知，除世間貪憂。復次，此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故，修令增廣故，欲生勤精進發心正行。復次，此菩薩修行欲定斷行，成就神足，依止厭，依止離，依止滅，迴向於捨；修行精進定、心定、觀定斷行，成就神足，依止厭，依止離，依止滅，迴向於捨。復次，此菩薩修行信根，依止厭，依止離，依止滅，迴向於捨；修行精進根、念根、定根、慧根，依止厭，依止離，依止滅，迴向於捨。復次，此菩薩修行信力，依止厭，依止離，依止滅，迴向於捨；修行精進力、念力、定力、慧力，依止厭，依止離，依止滅，迴向於捨。復次，此菩薩修行念覺分，依止厭，依止離，依止滅，迴向於捨；修行擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分，依止厭，依止離，依止滅，迴向於捨。復次，此菩薩修行正見，依止厭，依止離，依止滅，迴向於捨；修行正思惟、正語、正業、正命、正精進、正念、正定，依止厭，依止離，依止滅，迴向於捨。菩薩修行如是功德，為不捨一切眾生故，本願所持故，大悲為首故，大慈成就故，思念一切智智故，成就莊嚴佛土故，成就如來力、無所畏、不共佛法、相好音聲悉具足故，求於上上殊勝道故，隨順所聞甚深佛解脫故，思惟大智善巧方便故。

Buddhaputra! When a bodhisattva dwells on this Blazing Wisdom Ground, they are able to mature the inner dharma and be born into the family of the Tathagatas due to ten kinds of wisdom. What are these ten?

Their deep resolve does not regress
They generate pure faith in the Three Jewels that is ultimately unshakable
They contemplate the arising and ceasing of all conditioned phenomena
They contemplate the non-arising of the inherent nature of all dharmas
They contemplate the formation and destruction of worlds
They contemplate birth arising from karmic causes
They contemplate birth-and-death and nirvana
They contemplate the karma of sentient beings and lands
They contemplate the past and future
They contemplate the exhaustion of non-existence

Buddhaputra! The bodhisattva dwelling on this fourth ground observes the body internally, externally, and both internally and externally, diligently mindful and aware, removing worldly greed and sorrow. Similarly, they observe feelings, mind, and dharmas internally, externally, and both internally and externally, diligently mindful and aware, removing worldly greed and sorrow.

Furthermore, this bodhisattva generates diligent effort and resolves to prevent unarisen unwholesome states from arising, to abandon arisen unwholesome states, to give rise to unarisen wholesome states, and to maintain and increase arisen wholesome states.

Moreover, this bodhisattva cultivates the four bases of spiritual power (desire, effort, mind, and investigation), relying on dispassion, relying on cessation, and inclining toward relinquishment.

Additionally, this bodhisattva cultivates the five spiritual faculties and powers (faith, effort, mindfulness, concentration, and wisdom), relying on dispassion, relying on cessation, and inclining toward relinquishment.

Furthermore, this bodhisattva cultivates the seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), relying on dispassion, relying on cessation, and inclining toward relinquishment.

Lastly, this bodhisattva cultivates the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), relying on dispassion, relying on cessation, and inclining toward relinquishment.

The bodhisattva cultivates these virtues for the sake of not abandoning all sentient beings, sustained by their original vows, led by great compassion, perfecting great loving-kindness, contemplating the wisdom of all-knowing, accomplishing the adornment of buddha-lands, perfecting the powers, fearlessnesses, and unique qualities of the Tathagatas, seeking ever more excellent and supreme paths, following the profound liberation of the Buddha they have heard, and contemplating great wisdom and skillful means.

「佛子！菩薩住此焰慧地，所有身見為首，我、人、眾生、壽命、蘊、界、處所起執著，出沒思惟；觀察治故，我所故，財物故，著處故，於如是等一切皆離。此菩薩若見業是如來所訶、煩惱所染，皆悉捨離；若見業是順菩薩道、如來所讚，皆悉修行。

Buddhaputra! When a bodhisattva dwells on this Blazing Wisdom Ground, they abandon all attachments and thoughts that arise from views of self, person, living being, life span, aggregates, elements, and sense fields. They relinquish all considerations of "mine," possessions, and objects of clinging. This bodhisattva discards any actions that the Tathagata has criticized or that are defiled by afflictions. If they see actions that align with the bodhisattva path and are praised by the Tathagata, they diligently practice them.

「佛子！此菩薩隨所起方便慧，修習於道及助道分，如是而得潤澤心、柔軟心、調順心、利益安樂心、無雜染心、求上上勝法心、求殊勝智慧心、救一切世間心、恭敬尊德無違教命心、隨所聞法皆善修行心。此菩薩知恩、知報恩，心極和善，同住安樂，質直柔軟，無稠林行，無有我慢，善受教誨，得說者意。此菩薩如是忍成就，如是調柔成就，如是寂滅成就，如是忍、調柔、寂滅成就；淨治後地業，作意修行時，得不休息精進、不雜染精進、不退轉精進、廣大精進、無邊精進、熾然精進、無等等精進、無能壞精進、成熟一切眾生精進、善分別道非道精進。是菩薩心界清淨，深心不失，悟解明利，善根增長，離世垢濁，斷諸疑惑，明斷具足，喜樂充滿，佛親護念，無量志樂皆悉成就。

Buddhaputra! This bodhisattva, according to the expedient wisdom that arises, cultivates the path and its auxiliary factors, and thus attains:

A moistened heart
A soft heart
A compliant heart
A heart that benefits and brings peace
An undefiled heart
A heart that seeks the highest supreme dharma
A heart that seeks extraordinary wisdom
A heart that saves all worlds
A heart that respects virtuous elders and does not disobey their teachings
A heart that diligently practices all dharmas that are heard

This bodhisattva knows gratitude and how to repay kindness. Their heart is extremely gentle and kind. They dwell in peace and happiness with others. They are straightforward and soft, without tangled behaviors. They are free from pride, good at receiving teachings, and understand the speaker's intent.

This bodhisattva thus achieves patience, gentleness, and tranquility. Having achieved patience, gentleness, and tranquility, they purify the karma of later stages. When practicing with focused attention, they attain:

Unceasing diligence
Undefiled diligence
Irreversible diligence
Vast diligence
Boundless diligence
Blazing diligence
Unequaled diligence
Indestructible diligence
Diligence in maturing all sentient beings
Diligence in skillfully distinguishing the right path from the wrong path

This bodhisattva's mind-realm is pure, their deep resolve unwavering. Their understanding is clear and sharp, their good roots increasing. They are free from worldly defilements, have cut off all doubts, have complete clarity, are filled with joy and delight. The Buddhas personally protect and remember them, and they achieve countless aspirations.

「佛子！菩薩住此焰慧地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。皆恭敬尊重，承事供養，衣服、臥具、飲食、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根皆悉迴向阿耨多羅三藐三菩提。於彼佛所，恭敬聽法，聞已受持，具足修行。復於彼諸佛法中出家修道，又更修治深心信解，經無量百千億那由他劫，令諸善根轉復明淨。佛子！譬如金師鍊治真金作莊嚴具，餘所有金皆不能及；菩薩摩訶薩亦復如是，住於此地所有善根，下地善根所不能及。如摩尼寶清淨光輪能放光明，非諸餘寶之所能及，風雨等緣悉不能壞；菩薩摩訶薩亦復如是，住於此地，下地菩薩所不能及，眾魔煩惱悉不能壞。此菩薩於四攝中，同事偏多；十波羅蜜中，精進偏多；餘非不修，但隨力隨分。

Buddhaputra! The bodhisattva dwelling on this Ground of Blazing Wisdom, by the power of their vows, is able to see many Buddhas. Namely: they see many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, up to seeing many hundreds of thousands of billions of nayutas of Buddhas. They all respectfully honor, serve, and make offerings to these Buddhas, offering clothing, bedding, food, and medicine - all necessities of life are offered. They also make offerings to all the Sangha. They dedicate all these good roots towards supreme perfect enlightenment (anuttara-samyak-sambodhi).

At the place of these Buddhas, they respectfully listen to the Dharma, and having heard it, they retain and fully practice it. They further leave home to cultivate the path within these Buddhas' teachings, and further cultivate and purify their deep faith and understanding. Over immeasurable hundreds of thousands of billions of nayutas of kalpas, they cause their good roots to become increasingly pure.

Buddhaputra! It is like a goldsmith refining true gold to make ornaments - no other gold can compare to it. The bodhisattva mahasattva is also like this: the good roots they possess while dwelling on this ground cannot be matched by the good roots of lower grounds. It is like the pure light wheel of a mani jewel that can emit light, which other jewels cannot match, and which wind, rain, and other conditions cannot destroy. The bodhisattva mahasattva is also like this: dwelling on this ground, they cannot be matched by bodhisattvas of lower grounds, and all demons and afflictions cannot destroy them.

This bodhisattva, among the four means of embracing, excels most in shared action (samāna-arthatā). Among the ten paramitas, they excel most in diligence (vīrya). The rest are also cultivated, but according to their strength and capacity.

「佛子！是名：略說菩薩摩訶薩第四焰慧地。菩薩住此地，多作須夜摩天王，以善方便能除眾生身見等惑，令住正見。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』是菩薩若發勤精進，於一念頃，得入億數三昧，得見億數佛，得知億數佛神力，能動億數世界，乃至能示現億數身，一一身億數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」

Buddhaputra! This is called: a brief explanation of the Fourth Ground of Blazing Wisdom of the bodhisattva mahasattva. Bodhisattvas dwelling on this ground often become King Suyāma of the Heavens, and through skillful means are able to remove sentient beings' delusions such as the view of self, causing them to abide in right view. In all their actions of giving, kind speech, beneficial conduct, and cooperation, they never depart from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, up to never departing from mindfulness of all kinds of omniscience.

Furthermore, they think: "Among all sentient beings, I should be foremost, supreme, especially supreme, wonderful, subtle and wonderful, superior, unsurpassed, up to being the one on whom all-knowing wisdom depends."

If these bodhisattvas diligently apply effort, in a single moment they can enter billions of samādhis, see billions of Buddhas, know the spiritual powers of billions of Buddhas, shake billions of world systems, up to manifesting billions of bodies, each body with billions of bodhisattvas as retinue. If they use the bodhisattva's supreme vow power to freely manifest, it surpasses these numbers - even in hundreds of kalpas, thousands of kalpas, up to hundreds of thousands of billions of nayutas of kalpas, it cannot be fully counted or known.

爾時，金剛藏菩薩欲重宣其義而說頌言：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

菩薩已淨第三地，　　次觀眾生世法界，　空界識界及三界，　　心解悉了能趣入。　

The Bodhisattva has purified the Third Ground, Next observing the realm of beings, world, and phenomena, The realm of space, consciousness, and the three realms, With understanding resolved, able to enter.

始登焰地增勢力，　　生如來家永不退，　於佛法僧信不壞，　　觀法無常無有起。

Just ascending the Blazing Ground, increasing in power, Born into the Tathagata's family, never to regress, Faith in Buddha, Dharma, and Sangha unshakable, Observing phenomena as impermanent and non-arising.　

觀世成壞業有生，　　生死涅槃剎等業，　觀前後際亦觀盡，　　如是修行生佛家。　

Observing the world's formation and destruction, karma giving rise to birth, The karma of birth-death, nirvana, and lands, Observing past and future, also observing exhaustion, Thus practicing to be born in the Buddha's family.

得是法已增慈愍，　　轉更勤修四念處，　身受心法內外觀，　　世間貪愛皆除遣。

Having attained this Dharma, increasing in compassion, More diligently cultivating the four foundations of mindfulness, Observing body, feelings, mind, and phenomena internally and externally, Eliminating all worldly greed and attachment.　

菩薩修治四勤行，　　惡法除滅善增長，　神足根力悉善修，　　七覺八道亦如是。

The Bodhisattva cultivates the four right efforts, Eliminating unwholesome states, increasing wholesome ones, Skillfully cultivating the bases of spiritual power, faculties and strengths, As well as the seven factors of enlightenment and the eightfold path.　

為度眾生修彼行，　　本願所護慈悲首，　求一切智及佛土，　　亦念如來十種力，　

To liberate beings, they cultivate these practices, Protected by their original vows, led by compassion, Seeking all-knowledge and Buddha lands, Also mindful of the Tathagata's ten powers,

四無所畏不共法，　　殊特相好深美音；　亦求妙道解脫處，　　及大方便修行彼。　

Four fearlessnesses, unique qualities, Special marks, excellent features, and profound, beautiful voice; Also seeking the wondrous path and place of liberation, And with great skillful means cultivating these.

身見為首六十二，　　我及我所無量種，　蘊界處等諸取著，　　此四地中一切離。　

The sixty-two views headed by identity view, Countless types of "I" and "mine", Attachments to aggregates, elements, and sense bases, On this Fourth Ground, all are abandoned.

如來所訶煩惱行，　　以無義利皆除斷；　智者修行清淨業，　　為度眾生無不作。　

Afflicted actions criticized by the Tathagata, Being without benefit, are all eliminated; The wise one cultivates pure karma, Doing all to liberate beings.

菩薩勤修不懈怠，　　即得十心皆具足，　專求佛道無厭倦，　　志期受職度眾生。

The Bodhisattva diligently practices without laziness, Immediately attaining ten minds all complete, Solely seeking the Buddha's path without weariness, Aspiring to receive the task of liberating beings.　

恭敬尊德修行法，　　知恩易誨無慍暴，　捨慢離諂心調柔，　　轉更精勤不退轉。　

Respectfully cultivating the Dharma of honored virtues, Grateful, easily taught, without anger or violence, Abandoning pride, free from flattery, with a gentle mind, Increasingly diligent, never regressing.

菩薩住此焰慧地，　　其心清淨永不失，　悟解決定善增長，　　疑網垢濁悉皆離。

The Bodhisattva dwelling on this Blazing Wisdom Ground, Their mind forever pure and unwavering, Their understanding decisive, goodness increasing, All nets of doubt and defilement removed.　

此地菩薩人中勝，　　供那由他無量佛，　聽聞正法亦出家，　　不可沮壞如真金。

The Bodhisattva on this ground, supreme among humans, Makes offerings to countless Buddhas, Listens to the true Dharma and also renounces home, Unshakable like genuine gold.　

菩薩住此具功德，　　以智方便修行道，　不為眾魔心退轉，　　譬如妙寶無能壞。

The Bodhisattva dwelling here is endowed with merits, Using wisdom and skillful means to cultivate the path, Their mind does not regress due to multitudes of demons, Like a wondrous jewel that cannot be destroyed.　

住此多作焰天王，　　於法自在眾所尊，　普化群生除惡見，　　專求佛智修善業。　

Often becoming the Blazing Heaven King while on this ground, Self-mastered in the Dharma, honored by all, Universally transforming beings, removing wrong views, Solely seeking Buddha's wisdom, cultivating good deeds.

菩薩勤加精進力，　　獲三昧等皆億數；　若以願智力所為，　　過於此數無能知。

The Bodhisattva diligently applies the power of vigor, Attaining billions of samādhis and such; If accomplished through the power of vows and wisdom, It surpasses this number beyond knowing.　

如是菩薩第四地，　　所行清淨微妙道，　功德義智共相應，　　我為佛子已宣說。」

Thus is the Bodhisattva's Fourth Ground, The pure and subtle path they practice, Merits, meanings, and wisdom all in accord, I have proclaimed this for the children of Buddha.

FIFTH STAGE 第五地

菩薩聞此勝地行，　　於法解悟心歡喜，　空中雨華讚歎言：　　「善哉大士金剛藏！」　

The bodhisattvas, hearing of this supreme ground's practices, Joyfully understood the Dharma in their hearts. They rained flowers from the sky and praised, saying: "Excellent, great being Vajragarbha!"

自在天王與天眾，　　聞法踊躍住虛空，　普放種種妙光雲，　　供養如來喜充遍。

The Lord of the Self-Mastery Heaven and the heavenly hosts, Hearing the Dharma, leapt with joy and stood in the sky, Releasing all kinds of wondrous light clouds, Making offerings to the Tathagata, filled with delight.　

天諸采女奏天樂，　　亦以言辭歌讚佛，　悉以菩薩威神故，　　於彼聲中發是言：

The celestial maidens played heavenly music, And also praised the Buddha with words in song. All by the bodhisattva's majestic spiritual power, From within that sound they spoke these words:

「佛願久遠今乃滿，　　佛道久遠今乃得，　釋迦文佛至天宮，　　利天人者久乃見。

"The Buddha's vow, long distant, is now fulfilled, The Buddha's path, long distant, is now attained. Śākyamuni Buddha has come to the heavenly palace, The benefactor of gods and humans is at last seen.　

大海久遠今始動，　　佛光久遠今乃放，　眾生久遠始安樂，　　大悲音聲久乃聞。

The great ocean, long still, now begins to move, The Buddha's light, long concealed, now shines forth. Sentient beings, long suffering, now find peace, The sound of great compassion is at last heard.　

功德彼岸皆已到，　　憍慢黑闇皆已滅，　最極清淨如虛空，　　不染世法猶蓮華。　

The far shore of merit has all been reached, The darkness of pride has all been dispelled. Supremely pure like empty space, Undefiled by worldly dharmas like a lotus flower.

大牟尼尊現於世，　　譬如須彌出巨海，　供養能盡一切苦，　　供養必得諸佛智；

The Great Muni Lord appears in the world, Like Mount Sumeru rising from the vast ocean. Making offerings can end all suffering, Making offerings will surely attain all Buddhas' wisdom.　

此應供處供無等，　　是故歡心供養佛。」

This place worthy of offerings is beyond compare, Therefore with joyful hearts we make offerings to the Buddha."

如是無量諸天女，　　發此言辭稱讚已，　一切恭敬喜充滿，　　瞻仰如來默然住。

Thus countless celestial maidens, Having spoken these words of praise, All respectfully filled with joy, Gazed at the Tathagata who remained silent.　

是時大士解脫月，　　復請無畏金剛藏：「第五地中諸行相，　　唯願佛子為宣說！」

At this time, the great being Liberation Moon Again requested the fearless Vajragarbha: "The various characteristics of practices in the Fifth Ground, Please, Buddhaputra, expound them for us!"

爾時，金剛藏菩薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩第四地所行道善圓滿已，欲入第五難勝地，當以十種平等清淨心趣入。何等為十？所謂：於過去佛法平等清淨心、未來佛法平等清淨心、現在佛法平等清淨心、戒平等清淨心、心平等清淨心、除見疑悔平等清淨心、道非道智平等清淨心、修行智見平等清淨心、於一切菩提分法上上觀察平等清淨心、教化一切眾生平等清淨心。菩薩摩訶薩以此十種平等清淨心，得入菩薩第五地。

"Buddhaputra! When the bodhisattva mahāsattva has well completed the practices of the Fourth Ground and wishes to enter the Fifth Difficult-to-Conquer Ground, they should enter with ten kinds of equally pure minds. What are these ten? Namely:

An equally pure mind regarding the Dharma of past Buddhas

An equally pure mind regarding the Dharma of future Buddhas

An equally pure mind regarding the Dharma of present Buddhas

An equally pure mind regarding precepts

An equally pure mind regarding the mind itself

An equally pure mind in eliminating views, doubts, and regrets

An equally pure mind regarding the knowledge of what is and is not the path

An equally pure mind regarding the wisdom and vision of cultivation

An equally pure mind in the supreme observation of all factors of enlightenment

An equally pure mind in teaching and transforming all sentient beings

The bodhisattva mahāsattva, with these ten kinds of equally pure minds, is able to enter the Fifth Ground of the bodhisattva."

「佛子！菩薩摩訶薩住此第五地已，以善修菩提分法故，善淨深心故，復轉求上勝道故，隨順真如故，願力所持故，於一切眾生慈愍不捨故，積集福智助道故，精勤修習不息故，出生善巧方便故，觀察照明上上地故，受如來護念故，念智力所持故，得不退轉心。

Buddha! When the bodhisattva mahāsattva dwells on this Fifth Ground, due to well cultivating the factors of enlightenment, due to well purifying their profound mind, due to further turning to seek the superior path, due to according with suchness, due to being sustained by the power of vows, due to not abandoning compassion for all sentient beings, due to accumulating merit and wisdom to aid the path, due to diligently practicing without ceasing, due to giving rise to skillful means, due to observing and illuminating the higher and higher grounds, due to receiving the protective mindfulness of the Tathāgata, due to being sustained by the power of mindfulness and wisdom, they attain an irreversible mind.

「佛子！此菩薩摩訶薩如實知此是苦聖諦、此是苦集聖諦、此是苦滅聖諦、此是苦滅道聖諦，善知俗諦，善知第一義諦，善知相諦，善知差別諦，善知成立諦，善知事諦，善知生諦，善知盡無生諦，善知入道智諦，善知一切菩薩地次第成就諦，乃至善知如來智成就諦。此菩薩隨眾生心樂令歡喜故，知俗諦；通達一實相故，知第一義諦；覺法自相、共相故，知相諦；了諸法分位差別故，知差別諦；善分別蘊、界、處故，知成立諦；覺身心苦惱故，知事諦；覺諸趣生相續故，知生諦；一切熱惱畢竟滅故，知盡無生智諦；出生無二故，知入道智諦；正覺一切行相故，善知一切菩薩地次第相續成就，乃至如來智成就諦。以信解智力知，非以究竟智力知。

Buddhaputra! This bodhisattva-mahāsattva truly knows this is the Noble Truth of Suffering, this is the Noble Truth of the Origin of Suffering, this is the Noble Truth of the Cessation of Suffering, and this is the Noble Truth of the Path Leading to the Cessation of Suffering. They also:

Well know the conventional truth
Well know the ultimate truth
Well know the truth of characteristics
Well know the truth of distinction
Well know the truth of establishment
Well know the truth of phenomena
Well know the truth of birth
Well know the truth of cessation and non-arising
Well know the truth of entering the path of wisdom
Well know the truth of the sequential accomplishment of all bodhisattva grounds
Up to well knowing the truth of the accomplishment of Tathāgata's wisdom

This bodhisattva knows the conventional truth to bring joy according to beings' mental inclinations; knows the ultimate truth by penetrating the one true characteristic; knows the truth of characteristics by realizing the individual and common characteristics of dharmas; knows the truth of distinction by understanding the different states of all dharmas; knows the truth of establishment by skillfully distinguishing the aggregates, elements, and sense bases; knows the truth of phenomena by realizing the suffering of body and mind; knows the truth of birth by realizing the continuity of rebirth in various destinies; knows the truth of cessation and non-arising wisdom due to the ultimate extinction of all afflictions; knows the truth of entering the path of wisdom due to the arising of non-duality; knows the truth of the sequential accomplishment of all bodhisattva grounds up to the accomplishment of Tathāgata's wisdom by correctly realizing all aspects of practice. They know these through the power of faith and understanding, not through the power of ultimate wisdom.

「佛子！此菩薩摩訶薩得如是諸諦智已，如實知一切有為法虛妄、詐偽、誑惑愚夫。菩薩爾時，於諸眾生轉增大悲，生大慈光明。佛子！此菩薩摩訶薩得如是智力，不捨一切眾生，常求佛智，如實觀一切有為行前際、後際。知從前際無明、有、愛，故生生死流轉，於諸蘊宅不能動出，增長苦聚；無我、無壽者、無養育者、無更數取後趣身者，離我、我所。如前際，後際亦如是，皆無所有。虛妄、貪著，斷盡出離；若有若無，皆如實知。佛子！此菩薩摩訶薩復作是念：『此諸凡夫愚癡無智，甚為可愍。有無數身已滅、今滅、當滅，如是盡滅，不能於身而生厭想，轉更增長機關苦事，隨生死流不能還返，於諸蘊宅不求出離，不知憂畏四大毒蛇，不能拔出諸慢見箭，不能息滅貪、恚、癡火，不能破壞無明黑暗，不能乾竭愛欲大海，不求十力大聖導師；入魔意稠林，於生死海中，為覺觀波濤之所漂溺。』佛子！此菩薩摩訶薩復作是念：『此諸眾生受如是苦，孤窮困迫，無救無依，無洲無舍，無導無目，無明覆翳，黑暗纏裹。我今為彼一切眾生，修行福智助道之法，獨一發心，不求伴侶；以是功德，令諸眾生畢竟清淨，乃至獲得如來十力、無礙智慧。』佛子！此菩薩摩訶薩以如是智慧觀察所修善根，皆為救護一切眾生，利益一切眾生，安樂一切眾生，哀愍一切眾生，成就一切眾生，解脫一切眾生，攝受一切眾生；令一切眾生離諸苦惱，令一切眾生普得清淨，令一切眾生悉皆調伏，令一切眾生入般涅槃。

Buddhaputra! After this bodhisattva mahāsattva has attained such wisdom of the truths, they truly know that all conditioned phenomena are false, deceptive, and misleading to the foolish. At this time, the bodhisattva's great compassion for all beings increases, and they give rise to the light of great loving-kindness.

Buddhaputra! This bodhisattva mahāsattva, having gained such power of wisdom, does not abandon any sentient beings and constantly seeks Buddha's wisdom. They observe all conditioned actions of the past and future as they truly are. They know that due to ignorance, existence, and craving from the past, the flow of birth and death continues, unable to move out of the house of aggregates, increasing the mass of suffering. There is no self, no lifespan, no nurturer, no one who repeatedly takes on future bodies, free from self and possessions. As with the past, so it is with the future - all are non-existent. They know as they truly are the cessation and liberation from falsity and attachment, whether existent or non-existent.

Buddhaputra! This bodhisattva mahāsattva further reflects: "These ordinary beings, foolish and ignorant, are truly pitiable. Countless bodies have ceased, are ceasing, and will cease, yet they cannot generate a sense of revulsion towards the body. Instead, they further increase the mechanisms of suffering, unable to turn back from the flow of birth and death, not seeking to escape from the house of aggregates, unaware of the fear of the four great poisonous snakes, unable to extract the arrows of pride and views, unable to extinguish the fires of greed, anger, and delusion, unable to destroy the darkness of ignorance, unable to dry up the great sea of craving and desire, not seeking the great sage teacher with the ten powers; they enter the dense forest of Mara's thoughts, and in the sea of birth and death, they are submerged by the waves of discursive thoughts."

Buddhaputra! This bodhisattva mahāsattva further reflects: "These sentient beings suffer thus, lonely and distressed, without rescue or support, without island or shelter, without guide or sight, covered by ignorance, wrapped in darkness. I now, for the sake of all these sentient beings, will cultivate the dharmas that assist the path of merit and wisdom, giving rise to this resolve alone, not seeking companions. With this merit, may all sentient beings ultimately attain purity, up to acquiring the Tathāgata's ten powers and unobstructed wisdom."

Buddhaputra! This bodhisattva mahāsattva, with such wisdom, observes that the good roots they cultivate are all for rescuing and protecting all sentient beings, benefiting all sentient beings, bringing peace and happiness to all sentient beings, showing compassion to all sentient beings, perfecting all sentient beings, liberating all sentient beings, embracing all sentient beings; causing all sentient beings to be free from suffering and affliction, causing all sentient beings to universally attain purity, causing all sentient beings to be completely tamed, causing all sentient beings to enter parinirvāṇa.

「佛子！菩薩摩訶薩住此第五難勝地，名為：念者，不忘諸法故；名為：智者，能善決了故；名為：有趣者，知經意趣，次第連合故；名為：慚愧者，自護、護他故；名為：堅固者，不捨戒行故；名為：覺者，能觀是處、非處故；名為：隨智者，不隨於他故；名為：隨慧者，善知義、非義句差別故；名為：神通者，善修禪定故；名為：方便善巧者，能隨世行故；名為：無厭足者，善集福德故；名為：不休息者，常求智慧故；名為：不疲倦者，集大慈悲故；名為：為他勤修者，欲令一切眾生入涅槃故；名為：勤求不懈者，求如來力、無畏、不共法故；名為：發意能行者，成就莊嚴佛土故；名為：勤修種種善業者，能具足相好故；名為：常勤修習者，求莊嚴佛身、語、意故；名為：大尊重恭敬法者，於一切菩薩法師處如教而行故；名為：心無障礙者，以大方便常行世間故；名為：日夜遠離餘心者，常樂教化一切眾生故。

Buddhaputra! The bodhisattva mahāsattva dwelling on this fifth Difficult-to-Conquer Ground is called:

One of mindfulness, because they do not forget the dharmas
One of wisdom, because they can skillfully discern
One who understands the meaning, because they know the intent of the sutras and connect them in sequence
One of shame and conscience, because they protect themselves and others
One of firmness, because they do not abandon precept practices
One of awakening, because they can observe what is appropriate and inappropriate
One who follows wisdom, because they do not follow others
One who follows insight, because they skillfully know the difference between meaningful and meaningless phrases
One of spiritual powers, because they skillfully cultivate meditation
One skilled in expedient means, because they can act in accordance with the world
One who is insatiable, because they skillfully accumulate merit
One who does not rest, because they constantly seek wisdom
One who is tireless, because they accumulate great loving-kindness and compassion
One who diligently cultivates for others, because they wish all beings to enter nirvana
One who diligently seeks without laziness, because they seek the Tathāgata's powers, fearlessnesses, and unique dharmas
One who resolves and can act, because they accomplish the adornment of Buddha lands
One who diligently cultivates various good deeds, because they can perfect the marks and characteristics
One who constantly practices diligently, because they seek to adorn the Buddha's body, speech, and mind
One who greatly reveres and respects the Dharma, because they practice as taught by all bodhisattva Dharma teachers
One whose mind is unobstructed, because they constantly act in the world with great skillful means
One who day and night abandons other thoughts, because they always delight in teaching and transforming all sentient beings

「佛子！菩薩摩訶薩如是勤修行時，以布施教化眾生，以愛語、利行、同事教化眾生，示現色身教化眾生，演說諸法教化眾生，開示菩薩行教化眾生，顯示如來大威力教化眾生，示生死過患教化眾生，稱讚如來智慧利益教化眾生，現大神通力教化眾生，以種種方便行教化眾生。佛子！此菩薩摩訶薩能如是勤方便教化眾生，心恒相續，趣佛智慧；所作善根，無有退轉，常勤修學殊勝行法。

Buddhaputra! When the bodhisattva mahāsattva diligently practices in this way, they teach and transform beings through giving, kind speech, beneficial action, and cooperation. They teach and transform beings by manifesting physical bodies, expounding various dharmas, revealing bodhisattva practices, displaying the great power of the Tathāgata, showing the faults of birth and death, praising the benefits of the Tathāgata's wisdom, demonstrating great supernatural powers, and employing various skillful means.

Buddhaputra! This bodhisattva mahāsattva is able to diligently employ such skillful means to teach and transform beings, with their mind continuously tending towards the Buddha's wisdom. The good roots they cultivate do not regress, and they constantly and diligently study and practice superior dharmas.

「佛子！此菩薩摩訶薩為利益眾生故，世間技藝靡不該習。所謂：文字、算數、圖書、印璽；地、水、火、風，種種諸論，咸所通達；又善方藥，療治諸病——顛狂、乾消、鬼魅、蠱毒，悉能除斷；文筆、讚詠、歌舞、妓樂、戲笑、談說，悉善其事；國城、村邑、宮宅、園苑、泉流、陂池、草樹、花藥，凡所布列，咸得其宜；金銀、摩尼、真珠、瑠璃、螺貝、璧玉、珊瑚等藏，悉知其處，出以示人；日月星宿、鳥鳴地震、夜夢吉凶，身相休咎，咸善觀察，一無錯謬；持戒入禪，神通無量，四無色等及餘一切世間之事，但於眾生不為損惱，為利益故咸悉開示，漸令安住無上佛法。

Buddhaputra! This bodhisattva mahāsattva, for the benefit of sentient beings, becomes versed in all worldly arts and skills. Namely: writing, arithmetic, drawing, and seals; the elements of earth, water, fire, and wind, and various treatises, all of which they thoroughly understand. They are also skilled in medicine, able to cure various diseases - madness, consumption, ghost possession, and poisoning, all of which they can eliminate. They are adept at writing, praising, singing, dancing, music, joking, and storytelling. They know how to properly arrange cities, villages, palaces, gardens, springs, ponds, grass, trees, flowers, and herbs. They know the locations of deposits of gold, silver, maṇi jewels, pearls, lapis lazuli, conch shells, jade, coral, and other treasures, and can reveal them to people. They can accurately observe and interpret the sun, moon, stars, bird calls, earthquakes, night dreams (good and bad omens), and bodily marks (auspicious or inauspicious), without any errors.

They keep precepts, enter meditation, and have immeasurable spiritual powers. They understand the four formless realms and all other worldly matters. However, they do not use these abilities to harm sentient beings. Instead, for the benefit of beings, they reveal all these things, gradually causing them to abide in the unsurpassed Buddha Dharma.

「佛子！菩薩住是難勝地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。悉恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。於諸佛所，恭敬聽法，聞已受持，隨力修行。復於彼諸佛法中而得出家；既出家已，又更聞法，得陀羅尼，為聞持法師。住此地中，經於百劫，經於千劫，乃至無量百千億那由他劫，所有善根轉更明淨。佛子！譬如真金，以硨磲磨瑩，轉更明淨；此地菩薩所有善根亦復如是，以方便慧思惟觀察，轉更明淨。佛子！菩薩住此難勝地，以方便智成就功德，下地善根所不能及。佛子！如日月星宿、宮殿光明，風力所持，不可沮壞，亦非餘風所能傾動；此地菩薩所有善根亦復如是，以方便智隨逐觀察，不可沮壞，亦非一切聲聞、獨覺世間善根所能傾動。此菩薩，十波羅蜜中，禪波羅蜜偏多；餘非不修，但隨力隨分。

Buddhaputra! The bodhisattva dwelling on this Difficult-to-Conquer Ground, by the power of their vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, up to seeing many hundreds of thousands of millions of nayutas of Buddhas. They respectfully honor, serve, and make offerings to all of them, offering clothing, food, bedding, medicine, and all necessities of life. They also make offerings to all the Sangha. They dedicate all these good roots towards supreme perfect enlightenment (anuttara-samyak-sambodhi).

At the place of all these Buddhas, they respectfully listen to the Dharma, and having heard it, they retain and practice it according to their ability. Furthermore, they leave home life within the teachings of these Buddhas; having left home, they again hear the Dharma, attain dhāraṇīs, and become Dharma masters who hear and retain the teachings.

Dwelling on this ground, they pass through a hundred kalpas, a thousand kalpas, up to countless hundreds of thousands of millions of nayutas of kalpas, and all their good roots become increasingly pure. Buddhaputra! It is like pure gold polished with musāragalva stone, becoming increasingly bright; the good roots of the bodhisattva on this ground are also like this, becoming increasingly pure through contemplation and observation with the wisdom of skillful means.

Buddhaputra! The bodhisattva dwelling on this Difficult-to-Conquer Ground accomplishes merits through the wisdom of skillful means that the good roots of lower grounds cannot match. Buddhaputra! Just as the light of the sun, moon, stars, and celestial palaces is sustained by wind power and cannot be destroyed or moved by other winds, so too are the good roots of the bodhisattva on this ground. Through the wisdom of skillful means and constant observation, they cannot be destroyed or moved by the good roots of all worldly śrāvakas and pratyekabuddhas.

For this bodhisattva, among the ten pāramitās, the dhyāna pāramitā is predominant; the rest are also cultivated, but according to their strength and capacity.

「佛子！是名：略說菩薩摩訶薩第五難勝地。菩薩住此地，多作兜率陀天王，於諸眾生所作自在，摧伏一切外道邪見，能令眾生住實諦中。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』此菩薩若發勤精進，於一念頃，得千億三昧，見千億佛，知千億佛神力，能動千億佛世界，乃至示現千億身，一一身示千億菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」

Buddhaputra! This is called: a brief explanation of the bodhisattva mahāsattva's Fifth Difficult-to-Conquer Ground. The bodhisattva dwelling on this ground often becomes the king of the Tuṣita Heaven, sovereign in their actions towards all beings, able to subdue all heretical views of non-Buddhists, and able to cause beings to dwell in the real truth. In all their actions of giving, kind speech, beneficial conduct, and cooperation, they never depart from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, up to never departing from mindfulness of the complete omniscience in all aspects.

They further think: "I should be foremost among all beings, supreme, especially supreme, wonderful, subtle and wonderful, lofty, unsurpassed, up to one upon whom all-knowing wisdom depends."

If this bodhisattva diligently applies effort, in a single moment, they attain a trillion samādhis, see a trillion Buddhas, know the spiritual powers of a trillion Buddhas, are able to shake a trillion Buddha worlds, up to manifesting a trillion bodies, each body displaying a trillion bodhisattvas as retinue. If by the power of the bodhisattva's supreme vows they freely manifest, they surpass these numbers. Even in a hundred kalpas, a thousand kalpas, up to a hundred thousand million nayuta kalpas, one could not know their full extent.

爾時，金剛藏菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

菩薩四地已清淨，　　思惟三世佛平等，　戒心除疑道非道，　　如是觀察入五地。

The bodhisattva has purified the fourth ground, Contemplating the equality of Buddhas of the three times, With a mind of precepts, removing doubts about the path and non-path, Thus observing, they enter the fifth ground.　

念處為弓根利箭，　　正勤為馬神足車，　五力堅鎧破怨敵，　　勇健不退入五地。

Mindfulness as bow, sharp faculties as arrows, Right effort as horse, spiritual powers as chariot, Five powers as strong armor breaking foes, Courageous and unwavering, they enter the fifth ground.　

慚愧為衣覺分鬘，　　淨戒為香禪塗香，　智慧方便妙莊嚴，　　入總持林三昧苑。　

Shame and conscience as clothing, enlightenment factors as garland, Pure precepts as fragrance, meditation as perfume, Wisdom and skillful means as wondrous adornments, Entering the forest of total retention, the garden of samadhi.

如意為足正念頸，　　慈悲為眼智慧牙，　人中師子無我吼，　　破煩惱怨入五地。　

Psychic powers as feet, right mindfulness as neck, Compassion as eyes, wisdom as tusks, Roaring the lion's roar of no-self among humans, Breaking the foe of afflictions, entering the fifth ground.

菩薩住此第五地，　　轉修勝上清淨道，　志求佛法不退轉，　　思念慈悲無厭倦。　

The bodhisattva dwelling on this fifth ground, Increasingly cultivates the supreme pure path, Resolutely seeking Buddha's Dharma without regression, Contemplating compassion tirelessly.

積集福智勝功德，　　精勤方便觀上地，　佛力所加具念慧，　　了知四諦皆如實。　

Accumulating merit and wisdom, supreme virtues, Diligently employing skillful means to observe higher grounds, Endowed with mindfulness and wisdom by Buddha's power, Thoroughly knowing the Four Noble Truths as they truly are.

善知世諦勝義諦，　　相諦差別成立諦，　事諦生盡及道諦，　　乃至如來無礙諦。　

Well knowing conventional and ultimate truths, Characteristic truth, differentiating truth, establishing truth, Phenomenal truth, truth of arising and ceasing, and path truth, Up to the Tathagata's unobstructed truth.

如是觀諦雖微妙，　　未得無礙勝解脫，　以此能生大功德，　　是故超過世智慧。

Though observing these truths is subtle and profound, They have not yet attained unobstructed supreme liberation, But through this they can generate great merit, Thus surpassing worldly wisdom.　

既觀諦已知有為，　　體性虛偽無堅實，　得佛慈愍光明分，　　為利眾生求佛智。　

Having observed the truths, they know conditioned things Are inherently false and without solid essence, Gaining a share of the Buddha's light of compassion, Seeking Buddha's wisdom to benefit beings.

觀諸有為先後際，　　無明黑闇愛纏縛，　流轉遲迴苦聚中，　　無我無人無壽命。

Observing conditioned things' beginning and end, Bound by ignorance's darkness and craving's entanglement, Flowing and turning in the mass of suffering, Without self, person, or lifespan.　

愛取為因受來苦，　　欲求邊際不可得，　迷妄漂流無返期，　　此等可愍我應度。

Craving and grasping cause future suffering, Seeking their limits cannot be attained, Deluded and drifting without hope of return, These are pitiable, I should liberate them.　

蘊宅界蛇諸見箭，　　心火猛熾癡闇重，　愛河漂轉不暇觀，　　苦海淪湑闕明導。

The house of aggregates, snake of elements, arrows of views, Heart's fire blazing fiercely, darkness of delusion heavy, Swept along love's river with no time to observe, Sinking in the sea of suffering, lacking a bright guide.　

如是知已勤精進，　　所作皆為度眾生，　名為有念有慧者，　　乃至覺解方便者。　

Knowing this, they diligently apply effort, All actions for the sake of liberating beings, Called one with mindfulness and wisdom, Up to one who understands skillful means.

習行福智無厭足，　　恭敬多聞不疲倦，　國土相好皆莊嚴，　　如是一切為眾生。

Practicing merit and wisdom tirelessly, Respectfully learning extensively without weariness, Adorning lands and marks of excellence, All of this for the sake of sentient beings.　

為欲教化諸世間，　　善知書數印等法，　亦復善解諸方藥，　　療治眾病悉令愈。

To teach and transform all worlds, They skillfully know writing, arithmetic, seals and such laws, Also well understanding various medicines, Curing all illnesses, causing complete recovery.　

文詞歌舞皆巧妙，　　宮宅園池悉安隱，　寶藏非一咸示人，　　利益無量眾生故。　

Literature, song, and dance, all skillful and wondrous, Palaces, gardens, and ponds all peaceful and secure, Revealing various treasures to people, For the benefit of countless sentient beings.

日月星宿地震動，　　乃至身相亦觀察，　四禪無色及神通，　　為益世間皆顯示。

Sun, moon, stars, earth tremors, Even bodily marks are observed, Four dhyanas, formless states, and spiritual powers, All demonstrated to benefit the world.　

智者住此難勝地，　　供那由佛亦聽法，　如以妙寶磨真金，　　所有善根轉明淨。　

The wise one dwelling on this Difficult to Conquer Ground, Makes offerings to nayutas of Buddhas and hears the Dharma, Like fine jewels polishing true gold, All their good roots become increasingly pure.

譬如星宿在虛空，　　風力所持無損動，　亦如蓮華不著水，　　如是大士行於世。

Like stars in the empty sky, Held by the wind's power, unmoving and undamaged, Also like a lotus unattached to water, Thus the great being moves through the world.　

住此多作兜率王，　　能摧異道諸邪見，　所修諸善為佛智，　　願得十力救眾生。　

Dwelling here, often becoming king of Tusita Heaven, Able to subdue wrong views of heterodox paths, All good deeds cultivated for Buddha's wisdom, Wishing to attain the ten powers to save beings.

彼復修行大精進，　　即時供養千億佛，　得定動剎亦復然，　　願力所作過於是。

They further practice great diligence, Instantly making offerings to billions of Buddhas, Attaining concentration and shaking realms likewise, What's accomplished by the power of vows surpasses this.　

如是第五難勝地，　　人中最上真實道，　我以種種方便力，　　為諸佛子宣說竟。」

Thus is the fifth Difficult to Conquer Ground, The supreme and true path among humans, I have used various skillful means To expound it for the Children of the Buddha.

SIXTH STAGE 第六地

菩薩既聞諸勝行，　　其心歡喜雨妙華，　放淨光明散寶珠，　　供養如來稱善說。　

The bodhisattvas, having heard of these supreme practices, Their hearts rejoice and rain wondrous flowers, Emitting pure light and scattering precious pearls, Making offerings to the Tathagata, praising his excellent teaching.

百千天眾皆欣慶，　　共在空中散眾寶，　華鬘瓔珞及幢幡，　　寶蓋塗香咸供佛。

Hundreds of thousands of heavenly beings all rejoice, Together in the sky they scatter various treasures, Flower garlands, necklaces, banners and flags, Jeweled canopies and fragrant ointments, all offered to the Buddha.　

自在天王并眷屬，　　心生歡喜住空中，　散寶成雲持供養，　　讚言：「佛子快宣說！」　

The Lord of the Self-Mastery Heaven and his retinue, With joyful hearts abiding in the sky, Scatter jewels forming clouds as offerings, Praising: "Buddha's child, please expound swiftly!"

無量天女空中住，　　共以樂音歌讚佛，　音中悉作如是言：　　「佛語能除煩惱病。　

Countless heavenly maidens abide in the sky, Together with music they sing praises to the Buddha, In their songs they all say thus: "The Buddha's words can remove the illness of afflictions.

法性本寂無諸相，　　猶如虛空不分別，　超諸取著絕言道，　　真實平等常清淨。　

The nature of dharmas is originally quiescent, without characteristics, Like empty space, without discrimination, Transcending all attachments, beyond the path of words, Truly equal and ever pure.

若能通達諸法性，　　於有於無心不動。　為欲救世勤修行，　　此佛口生真佛子。　

If one can penetrate the nature of all dharmas, Their mind will not move regarding existence or non-existence. To save the world they diligently cultivate, These are true Buddha's children born from the Buddha's mouth.

不取眾相而行施，　　本絕諸惡堅持戒，　解法無害常堪忍，　　知法性離具精進，　

Not grasping at characteristics while practicing giving, Originally free from evil, firmly upholding precepts, Understanding dharmas as harmless, always patient, Knowing the nature of dharmas is apart, they possess diligence.

已盡煩惱入諸禪，　　善達性空分別法，　具足智力能博濟，　　滅除眾惡稱大士。」

Having exhausted afflictions, they enter all meditations, Skillfully realizing emptiness, they discern dharmas, Fully endowed with wisdom's power, able to extensively save, Eliminating all evils, they are called great beings."　

如是妙音千萬種，　　讚已默然瞻仰佛。　解脫月語金剛藏：　　「以何行相入後地？」

Such wondrous sounds, thousands and tens of thousands, Having praised, they fall silent, gazing at the Buddha. Liberation Moon speaks to Vajragarbha: "By what practices does one enter the subsequent ground?"

爾時，金剛藏菩薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩已具足第五地，欲入第六現前地，當觀察十平等法。何等為十？所謂：一切法無相故平等，無體故平等，無生故平等，無成故平等，本來清淨故平等，無戲論故平等，無取捨故平等，寂靜故平等，如幻、如夢、如影、如響、如水中月、如鏡中像、如焰、如化故平等，有、無不二故平等。菩薩如是觀一切法自性清淨，隨順無違，得入第六現前地，得明利隨順忍，未得無生法忍。

Buddhaputra! When the bodhisattva mahāsattva has fully accomplished the fifth ground and wishes to enter the sixth ground of Presence, they should contemplate ten kinds of equality. What are these ten? Namely:

All dharmas are equal because they are without characteristics
Equal because they are without substance
Equal because they are unborn
Equal because they are unaccomplished
Equal because they are originally pure
Equal because they are without conceptual elaboration
Equal because they are without grasping or rejecting
Equal because they are quiescent
Equal because they are like illusions, dreams, reflections, echoes, the moon in water, images in a mirror, mirages, and magical creations
Equal because existence and non-existence are non-dual

The bodhisattva thus contemplates all dharmas as inherently pure, complying without opposition. They are then able to enter the sixth ground of Presence, attaining clear and keen compliant patience, but not yet attaining the patience of the non-arising of dharmas.

「佛子！此菩薩摩訶薩如是觀已，復以大悲為首、大悲增上、大悲滿足，觀世間生滅，作是念：『世間受生皆由著我，若離此著，則無生處。』復作是念：『凡夫無智，執著於我，常求有、無，不正思惟，起於妄行，行於邪道；罪行、福行、不動行，積集增長，於諸行中植心種子，有漏有取，復起後有生及老死。所謂：業為田，識為種，無明闇覆，愛水為潤，我慢溉灌，見網增長，生名色芽，名色增長生五根，諸根相對生觸，觸對生受，受後希求生愛，愛增長生取，取增長生有；有生已，於諸趣中起五蘊身，名生；生已衰變為老，終歿為死。於老死時，生諸熱惱；因熱惱故，憂愁悲歎，眾苦皆集。此因緣故，集無有集者，任運而滅亦無滅者。』菩薩如是隨順觀察緣起之相。佛子！此菩薩摩訶薩復作是念：『於第一義諦不了故名：無明，所作業果是行，行依止初心是識，與識共生四取蘊為名色，名色增長為六處，根、境、識三事和合是觸，觸共生有受，於受染著是愛，愛增長是取，取所起有漏業為有，從業起蘊為生，蘊熟為老，蘊壞為死；死時離別，愚迷貪戀，心胸煩悶為愁，涕泗諮嗟為歎，在五根為苦，在意地為憂，憂苦轉多為惱。如是但有苦樹增長，無我、無我所，無作、無受者。』復作是念：『若有作者，則有作事；若無作者，亦無作事，第一義中俱不可得。』佛子！此菩薩摩訶薩復作是念：『三界所有，唯是一心。如來於此分別演說十二有支，皆依一心，如是而立。何以故？隨事貪欲與心共生，心是識，事是行，於行迷惑是無明，與無明及心共生是名色，名色增長是六處，六處三分合為觸，觸共生是受，受無厭足是愛，愛攝不捨是取，彼諸有支生是有，有所起名：生，生熟為老，老壞為死。』

Buddhaputra! After observing thus, this bodhisattva mahāsattva, with great compassion as foremost, supreme, and fulfilled, observes the arising and ceasing of the world and thinks: "The world receives birth all due to attachment to self. If this attachment were abandoned, there would be no place of birth."

He further reflects: "Ordinary beings without wisdom cling to the self, constantly seeking existence or non-existence. Through improper thinking, they give rise to deluded actions and practice wrong paths. They accumulate and increase sinful actions, meritorious actions, and immovable actions, planting seeds of mind in various actions, with outflows and grasping, again giving rise to future existence, birth, old age, and death. That is to say: karma is the field, consciousness is the seed, ignorance is the darkness that covers, craving is the water that moistens, pride is the irrigation, views are the net that grows, producing the sprout of name-and-form. As name-and-form increases, it produces the five roots. The roots coming into contact produces touch, touch produces feeling, feeling produces craving, increased craving produces grasping, increased grasping produces becoming. Once becoming arises, it gives rise to the five-aggregate body in various destinies, called birth. After birth, decline is old age, and final cessation is death. At the time of old age and death, various afflictions arise. Because of these afflictions, there is worry, sorrow, lamentation, and the accumulation of all sufferings. Due to these causes and conditions, there is accumulation without an accumulator, and natural cessation without a cessator." The bodhisattva thus observes the characteristics of dependent origination in accordance with this.

Buddhaputra! This bodhisattva mahāsattva further reflects: "Not understanding the ultimate truth is called ignorance. The fruits of actions performed are called formations. The initial mind that formations depend on is consciousness. The four grasping aggregates born together with consciousness are name-and-form. The growth of name-and-form is the six sense bases. The combination of faculties, objects, and consciousness is contact. What is born together with contact is feeling. Attachment to feeling is craving. The increase of craving is grasping. The contaminated actions arising from grasping are becoming. The aggregates arising from actions are birth. The maturation of aggregates is old age. The destruction of aggregates is death. At the time of death, separation, foolish confusion, and longing attachment, mental distress is sorrow, weeping and lamenting is lamentation, in the five sense faculties it is suffering, in the mind-ground it is grief, and the increase of grief and suffering is anguish. Thus, there is only the growth of the tree of suffering, without self, without possessions, without doer, without experiencer."

He further reflects: "If there is a doer, then there are things done. If there is no doer, there are also no things done. In the ultimate truth, both cannot be obtained."

Buddhaputra! This bodhisattva mahāsattva further reflects: "All that exists in the three realms is only one mind. The Tathāgata, in this regard, distinguishes and expounds the twelve links of dependent origination, all established based on one mind. Why is this? Because according to circumstances, craving and desire are born together with the mind. The mind is consciousness, circumstances are formations, delusion regarding formations is ignorance, what is born together with ignorance and mind is name-and-form, the growth of name-and-form is the six sense bases, the combination of the three aspects of the six sense bases is contact, what is born together with contact is feeling, insatiable feeling is craving, craving that grasps and does not let go is grasping, the arising of those links of existence is becoming, what arises from becoming is called birth, the maturation of birth is old age, and the decay of old age is death."

「佛子！此中無明有二種業，一令眾生迷於所緣，二與行作生起因。行亦有二種業，一能生未來報，二與識作生起因。識亦有二種業，一令諸有相續，二與名色作生起因。名色亦有二種業，一互相助成，二與六處作生起因。六處亦有二種業，一各取自境界，二與觸作生起因。觸亦有二種業，一能觸所緣，二與受作生起因。受亦有二種業，一能領受愛憎等事，二與愛作生起因。愛亦有二種業，一染著可愛事，二與取作生起因。取亦有二種業，一令諸煩惱相續，二與有作生起因。有亦有二種業，一能令於餘趣中生，二與生作生起因。生亦有二種業，一能起諸蘊，二與老作生起因。老亦有二種業，一令諸根變異，二與死作生起因。死亦有二種業，一能壞諸行，二不覺知故相續不絕。

Buddhaputra! In this, ignorance has two kinds of functions:

It causes beings to be deluded about objects of cognition
It acts as the cause for the arising of karmic formations

Karmic formations also have two kinds of functions:

They can generate future retribution
They act as the cause for the arising of consciousness

Consciousness also has two kinds of functions:

It causes the continuity of existence
It acts as the cause for the arising of name-and-form

Name-and-form also have two kinds of functions:

They mutually assist each other's formation
They act as the cause for the arising of the six sense bases

The six sense bases also have two kinds of functions:

Each grasps its own object
They act as the cause for the arising of contact

Contact also has two kinds of functions:

It can contact objects of cognition
It acts as the cause for the arising of feeling

Feeling also has two kinds of functions:

It can experience things such as love and hate
It acts as the cause for the arising of craving

Craving also has two kinds of functions:

It becomes attached to desirable things
It acts as the cause for the arising of grasping

Grasping also has two kinds of functions:

It causes the continuity of afflictions
It acts as the cause for the arising of becoming

Becoming also has two kinds of functions:

It can cause rebirth in other realms
It acts as the cause for the arising of birth

Birth also has two kinds of functions:

It can give rise to the aggregates
It acts as the cause for the arising of aging

Aging also has two kinds of functions:

It causes the faculties to change
It acts as the cause for the arising of death

Death also has two kinds of functions:

It can destroy all conditioned phenomena
Due to lack of awareness, it causes unbroken continuity

「佛子！此中無明緣行，乃至生緣老死者，由無明乃至生為緣，令行乃至老死不斷，助成故。無明滅則行滅，乃至生滅則老死滅者，由無明乃至生不為緣，令諸行乃至老死斷滅，不助成故。佛子！此中無明、愛、取不斷是煩惱道，行、有不斷是業道，餘分不斷是苦道；前後際分別滅三道斷，如是三道離我、我所，但有生滅，猶如束蘆。復次，無明緣行者，是觀過去；識乃至受，是觀現在；愛乃至有，是觀未來。於是以後，展轉相續。無明滅行滅者，是觀待斷。復次，十二有支名為三苦，此中無明、行乃至六處是行苦，觸、受是苦苦，餘是壞苦；無明滅行滅者，是三苦斷。復次，無明緣行者，無明因緣能生諸行；無明滅行滅者，以無無明，諸行亦無，餘亦如是。又無明緣行者，是生繫縛；無明滅行滅者，是滅繫縛。餘亦如是。又無明緣行者，是隨順無所有觀；無明滅行滅者，是隨順盡滅觀。餘亦如是。

Buddhaputra! In this, ignorance conditioning formations up to birth conditioning aging and death means that due to ignorance up to birth being conditions, formations up to aging and death continue without ceasing, because they assist in their completion. When ignorance ceases then formations cease, up to when birth ceases then aging and death cease means that due to ignorance up to birth not being conditions, formations up to aging and death are cut off and cease, because they do not assist in their completion.

Buddhaputra! Here, the unceasing of ignorance, craving, and grasping is the path of afflictions. The unceasing of formations and becoming is the path of karma. The unceasing of the remaining factors is the path of suffering. The cessation of the three paths through distinguishing between past and future is like this: the three paths are free from self and possessions, there is only arising and ceasing, like a bundle of reeds.

Furthermore, ignorance conditioning formations is observing the past; consciousness up to feeling is observing the present; craving up to becoming is observing the future. After this, they continue in succession. When ignorance ceases and formations cease, this is observing cessation.

Moreover, the twelve links of dependent origination are called the three sufferings. Among these, ignorance, formations up to the six sense bases are the suffering of conditioning. Contact and feeling are the suffering of suffering. The rest are the suffering of change. When ignorance ceases and formations cease, this is the cessation of the three sufferings.

Furthermore, ignorance conditioning formations means that ignorance as a condition can give rise to various formations. When ignorance ceases and formations cease, it means that without ignorance, formations also do not exist. The same applies to the rest.

Also, ignorance conditioning formations is the bondage of birth; when ignorance ceases and formations cease, this is the cessation of bondage. The same applies to the rest.

Moreover, ignorance conditioning formations is the observation in accordance with non-existence; when ignorance ceases and formations cease, this is the observation in accordance with complete extinction. The same applies to the rest.

「佛子！菩薩摩訶薩如是十種逆順觀諸緣起。所謂：有支相續故，一心所攝故，自業差別故，不相捨離故，三道不斷故，觀過去、現在、未來故，三苦聚集故，因緣生滅故，生滅繫縛故，無所有、盡觀故：

Buddhaputra! The bodhisattva mahāsattva observes dependent origination in ten ways, both forward and backward. Namely:

Because of the continuity of the links of existence
Because it is encompassed by one mind
Because of the differences in one's own karma
Because they do not abandon each other
Because the three paths are unbroken
Because of observing past, present, and future
Because of the accumulation of the three types of suffering
Because of the arising and ceasing of causes and conditions
Because of the bondage of arising and ceasing
Because of the observation of non-existence and exhaustion

「佛子，菩薩摩訶薩以如是十種相觀諸緣起，知無我、無人、無壽命、自性空、無作者、無受者，即得空解脫門現在前。觀諸有支皆自性滅，畢竟解脫，無有少法相生，即時得無相解脫門現在前。如是入空、無相已，無有願求，唯除大悲為首，教化眾生，即時得無願解脫門現在前。菩薩如是修三解脫門，離彼、我想，離作者、受者想，離有、無想。

Buddhaputra! The bodhisattva mahāsattva, observing dependent origination through these ten aspects, knows there is no self, no person, no life span, that inherent nature is empty, there is no doer and no receiver. They immediately attain the liberation gate of emptiness manifesting before them. Observing that all links of existence are inherently extinguished, ultimately liberated, with not even a small dharma arising, they immediately attain the liberation gate of signlessness manifesting before them. Having thus entered emptiness and signlessness, there are no wishes or desires, except for great compassion as foremost to teach and transform beings. They immediately attain the liberation gate of wishlessness manifesting before them. The bodhisattva, cultivating these three liberation gates in this way, departs from notions of self and other, notions of doer and receiver, and notions of existence and non-existence.

「佛子！此菩薩摩訶薩大悲轉增，精勤修習，為未滿菩提分法令圓滿故，作是念：『一切有為，有和合則轉，無和合則不轉；緣集則轉，緣不集則不轉。我如是知有為法多諸過患，當斷此和合因緣；然為成就眾生故，亦不畢竟滅於諸行。』佛子！菩薩如是觀察有為多諸過患，無有自性，不生不滅，而恒起大悲，不捨眾生，即得般若波羅蜜現前，名：無障礙智光明。成就如是智光明已，雖修習菩提分因緣而不住有為中，雖觀有為法自性寂滅亦不住寂滅中，以菩提分法未圓滿故。

Buddhaputra! This bodhisattva mahāsattva's great compassion increasingly grows. They diligently cultivate and practice, in order to fully perfect the factors of enlightenment that are not yet complete. They reflect thus: "All conditioned phenomena turn when there is combination, and do not turn when there is no combination; they turn when conditions gather, and do not turn when conditions do not gather. Knowing thus the many faults of conditioned phenomena, I should cut off these causes and conditions of combination. However, for the sake of bringing sentient beings to maturity, I will not ultimately extinguish all activities."

Buddhaputra! The bodhisattva, observing in this way the many faults of conditioned phenomena - that they have no inherent nature, are unborn and unceasing - constantly gives rise to great compassion and does not abandon sentient beings. They then attain the prajñāpāramitā (perfection of wisdom) manifesting before them, called "The Light of Unobstructed Wisdom". Having accomplished this light of wisdom, although they cultivate the causes and conditions of the factors of enlightenment, they do not abide in the conditioned. Although they observe the inherently quiescent nature of conditioned phenomena, they also do not abide in quiescence, because the factors of enlightenment are not yet fully perfected.

「佛子！菩薩住此現前地，得入空三昧、自性空三昧、第一義空三昧、第一空三昧、大空三昧、合空三昧、起空三昧、如實不分別空三昧、不捨離空三昧、離不離空三昧。此菩薩得如是十空三昧門為首，百千空三昧皆悉現前；如是十無相、十無願三昧門為首，百千無相、無願三昧門皆悉現前。

Buddhaputra! The bodhisattva dwelling on this Stage of Presence enters:

The emptiness samadhi
The inherent emptiness samadhi
The ultimate emptiness samadhi
The supreme emptiness samadhi
The great emptiness samadhi
The unified emptiness samadhi
The arising emptiness samadhi
The non-discriminating emptiness-as-it-is samadhi
The non-abandoning emptiness samadhi
The neither-separate-nor-non-separate emptiness samadhi

This bodhisattva attains these ten emptiness samadhi gateways as foremost, and hundreds of thousands of emptiness samadhis all manifest before them. Similarly, with the ten signlessness and ten wishlessness samadhi gateways as foremost, hundreds of thousands of signlessness and wishlessness samadhi gateways all manifest before them.

「佛子！菩薩住此現前地，復更修習滿足不可壞心、決定心、純善心、甚深心、不退轉心、不休息心、廣大心、無邊心、求智心、方便慧相應心，皆悉圓滿。

Buddhaputra! The bodhisattva dwelling on this Stage of Presence further cultivates and perfects:

An indestructible mind
A determined mind
A purely good mind
A profound mind
A non-retreating mind
A tireless mind
A vast mind
A boundless mind
A mind seeking wisdom
A mind in accordance with skillful wisdom

All of these are fully perfected.

「佛子！菩薩以此心順佛菩提，不懼異論，入諸智地，離二乘道，趣於佛智，諸煩惱魔無能沮壞，住於菩薩智慧光明，於空、無相、無願法中皆善修習，方便智慧恒共相應，菩提分法常行不捨。佛子！菩薩住此現前地中，得般若波羅蜜行增上，得第三明利順忍，以於諸法如實相隨順無違故。

Buddhaputra! With this mind, the bodhisattva accords with the Buddha's enlightenment, does not fear different doctrines, enters various grounds of wisdom, departs from the path of the two vehicles, and progresses towards the Buddha's wisdom. No afflictions or demons can obstruct or destroy them. They abide in the light of bodhisattva wisdom, skillfully cultivate the dharmas of emptiness, characteristiclessness, and wishlessness, constantly unite expedient means with wisdom, and never abandon the factors of enlightenment.

Buddhaputra! The bodhisattva dwelling on this Ground of Presence attains superior practice of the prajñā pāramitā and gains the third clear and compliant patience, because they accord with and do not oppose the true characteristics of all dharmas.

「佛子！菩薩住此現前地已，以願力故，得見多佛。所謂：見多百佛，乃至見多百千億那由他佛。悉以廣大心、深心，供養恭敬，尊重讚歎，衣服、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。於諸佛所，恭敬聽法，聞已受持，得如實三昧智慧光明，隨順修行，憶持不捨。又得諸佛甚深法藏，經於百劫，經於千劫，乃至無量百千億那由他劫，所有善根轉更明淨。譬如真金，以毘瑠璃寶數數磨瑩，轉更明淨；此地菩薩所有善根亦復如是，以方便慧，隨逐觀察，轉更明淨，轉復寂滅，無能映蔽。譬如月光，照眾生身，令得清涼，四種風輪所不能壞；此地菩薩所有善根亦復如是，能滅無量百千億那由他眾生煩惱熾火，四種魔道所不能壞。此菩薩，十波羅蜜中，般若波羅蜜偏多；餘非不修，但隨力隨分。

Buddhaputra! The bodhisattva dwelling on this Ground of Manifestation, by the power of their vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, up to seeing many hundreds of thousands of millions of nayutas of Buddhas. With a vast mind and profound mind, they make offerings, pay respect, honor and praise, offering clothing, food, bedding, medicine, and all necessities of life. They also make offerings to all the Sangha. They dedicate all these good roots towards anuttara-samyak-sambodhi (supreme perfect enlightenment).

In the presence of all Buddhas, they respectfully listen to the Dharma. Having heard it, they retain it, attain the light of wisdom of samadhi as it truly is, practice accordingly, and remember without forgetting. They also attain the Buddhas' profound Dharma treasury. Over hundreds of kalpas, thousands of kalpas, up to immeasurable hundreds of thousands of millions of nayutas of kalpas, their good roots become increasingly pure.

It is like pure gold, repeatedly polished with lapis lazuli jewels, becoming increasingly pure. The good roots of the bodhisattva on this ground are also like this. With skillful wisdom, they observe and examine, becoming increasingly pure, increasingly tranquil, and nothing can obscure them.

It is like moonlight illuminating the bodies of sentient beings, causing them to feel cool, which the four kinds of wind wheels cannot destroy. The good roots of the bodhisattva on this ground are also like this, able to extinguish the raging fires of afflictions of countless hundreds of thousands of millions of nayutas of sentient beings, and the four kinds of demonic paths cannot destroy them.

For this bodhisattva, among the ten paramitas, the prajñāpāramitā is predominant. The others are also practiced, but according to their capacity and share.

「佛子！是名：略說菩薩摩訶薩第六現前地。菩薩住此地，多作善化天王，所作自在，一切聲聞所有問難無能退屈，能令眾生除滅我慢、深入緣起。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝，乃至為一切智智依止者。』此菩薩若勤行精進，於一念頃，得百千億三昧，乃至示現百千億菩薩以為眷屬；若以願力自在示現，過於此數，乃至百千億那由他劫不能數知。」

Buddhaputra! This is a brief explanation of the bodhisattva mahasattva's sixth stage, the Stage of Manifestation. The bodhisattva dwelling on this stage often becomes a Good Transformation Heavenly King, acting with autonomy. No questions or difficulties posed by any śrāvakas can discourage them. They are able to cause sentient beings to eliminate pride and deeply enter into dependent origination. In all their actions of giving, kind speech, beneficial conduct, and cooperation, they never depart from mindfulness of the Buddha, up to never departing from mindfulness of all aspects and all-knowing wisdom.

Furthermore, they think: "I should be foremost among all sentient beings, supreme, up to being the support for all-knowing wisdom." If this bodhisattva diligently practices with vigor, in a single moment they can attain hundreds of thousands of millions of samādhis, up to manifesting hundreds of thousands of millions of bodhisattvas as their retinue. If they manifest through the power of their vows, they surpass this number, to the extent that even in hundreds of thousands of millions of nayutas of kalpas, it cannot be known or counted.

爾時，金剛藏菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

菩薩圓滿五地已，　　觀法無相亦無性，　無生無成本清淨，　　無有戲論無取捨，　

When the bodhisattva has completed the fifth ground, They observe phenomena as without characteristics and without inherent nature, Unborn, unproduced, originally pure, Without conceptual elaboration, without grasping or rejecting,

體相寂滅如幻等，　　有無不二離分別，　隨順法性如是觀，　　此智得成入六地。　

Their essence and characteristics are quiescent, like illusions, Existence and non-existence are non-dual, free from discrimination, Observing in accordance with the nature of dharmas, This wisdom is accomplished and they enter the sixth ground.

明利順忍智具足，　　觀察世間生滅相，　以癡闇力世間生，　　若滅癡闇世無有。　

With clear, sharp, compliant wisdom fully equipped, They observe the arising and ceasing characteristics of the world, By the power of ignorance and darkness the world arises, If ignorance and darkness are extinguished, the world ceases to exist.

觀諸因緣實義空，　　不壞假名和合用，　無作無受無思念，　　諸行如雲遍興起。　

Observing all causes and conditions as empty of inherent meaning, Not destroying conventional designations and combined functions, Without doer, without receiver, without thought, All activities arise pervasively like clouds.

不知真諦名無明，　　所作思業愚癡果，　識起共生是名色，　　如是乃至眾苦聚。　

Not knowing the ultimate truth is called ignorance, The fruits of volitional actions are results of delusion, Consciousness arises together with name-and-form, And so on up to the accumulation of all suffering.

了達三界依心有，　　十二因緣亦復然，　生死皆由心所作，　　心若滅者生死盡。　

Realizing the three realms depend on mind, The twelve links of dependent origination are also thus, Birth and death are all created by the mind, If the mind is extinguished, birth and death come to an end.

無明所作有二種，　　緣中不了為行因，　如是乃至老終歿，　　從此苦生無有盡。　

There are two types produced by ignorance, Not understanding conditions is the cause of karmic formations, And so on up to old age and death, From this, suffering is born without end.

無明為緣不可斷，　　彼緣若盡悉皆滅，　愚癡愛取煩惱支，　　行有是業餘皆苦。

Ignorance as a condition cannot be cut off, If those conditions are exhausted, all will cease, The branches of delusion, craving, grasping, and afflictions, Karmic formations and becoming are karma, the rest are suffering.　

癡至六處是行苦，　　觸受增長是苦苦，　所餘有支是壞苦，　　若見無我三苦滅。

Ignorance up to the six sense bases is the suffering of conditioning, Contact and feeling increasing is the suffering of suffering, The remaining links of existence are the suffering of decay, If one sees no-self, the three types of suffering are extinguished.　

無明與行為過去，　　識至於受現在轉，　愛取有生未來苦，　　觀待若斷邊際盡。

Ignorance and karmic formations are of the past, Consciousness up to feeling turn in the present, Craving, grasping and becoming give birth to future suffering, If one observes and severs them, their limits come to an end.　

無明為緣是生縛，　　於緣得離縛乃盡，　從因生果離則斷，　　觀察於此知性空。　

Ignorance as a condition is the bondage of birth, When freed from conditions, bondage is exhausted, From causes arise fruits, when separated they are cut off, Observing this, one knows the emptiness of nature.

隨順無明起諸有，　　若不隨順諸有斷，　此有彼有無亦然，　　十種思惟心離著。　

Following ignorance gives rise to all existence, If not followed, all existence is cut off, This existence and that existence, non-existence is also thus, Through ten kinds of contemplation, the mind is freed from attachment.

有支相續一心攝，　　自業不離及三道，　三際三苦因緣生，　　繫縛起滅順無盡。　

The links of existence continue, encompassed in one mind, One's own karma is inseparable from the three paths, The three times and three sufferings arise from causes and conditions, Bondage arises and ceases, following without end.

如是普觀緣起行，　　無作無受無真實，　如幻如夢如光影，　　亦如愚夫逐陽焰。　

Thus universally observing conditioned activities, Without doer, without receiver, without true reality, Like illusions, like dreams, like light and shadows, Also like fools chasing after mirages.

如是觀察入於空，　　知緣性離得無相，　了其虛妄無所願，　　唯除慈愍為眾生。

Thus observing and entering emptiness, Knowing the nature of conditions is separate, attaining signlessness, Realizing their falsity, there is nothing to wish for, Except compassion and pity for sentient beings.　

大士修行解脫門，　　轉益大悲求佛法，　知諸有為和合作，　　志樂決定勤行道。　

The great being practices the doors of liberation, Increasingly developing great compassion and seeking the Buddha's Dharma, Knowing all conditioned things are produced by combination, With resolute aspiration, they diligently practice the path.

空三昧門具百千，　　無相無願亦復然，　般若順忍皆增上，　　解脫智慧得成滿。

The door of emptiness samadhi has hundreds of thousands, Signlessness and wishlessness are also thus, Prajña and compliance all increase, Liberation and wisdom are fully accomplished.　

復以深心多供佛，　　於佛教中修習道，　得佛法藏增善根，　　如金瑠璃所磨瑩。　

Again with deep mind they make many offerings to Buddhas, Within the Buddha's teachings they cultivate the path, Attaining the Buddha's Dharma treasury and increasing good roots, Like gold and lapis lazuli being polished.

如月清涼被眾物，　　四風來觸無能壞；　此地菩薩超魔道，　　亦息群生煩惱熱。

Like the cool moon covering all things, The four winds may come but cannot destroy it; The bodhisattva of this ground transcends the ways of Mara, And also extinguishes the heat of afflictions for sentient beings.　

此地多作善化王，　　化導眾生除我慢，　所作皆求一切智，　　悉已超勝聲聞道。　

On this ground they often become a good transformation king, Teaching and guiding beings to eliminate pride, All they do is for the sake of all-knowledge, They have already surpassed the path of the śrāvakas.

此地菩薩勤精進，　　獲諸三昧百千億，　亦見若干無量佛，　　譬如盛夏空中日。　

The bodhisattva of this ground diligently applies effort, Attaining hundreds of thousands of millions of samādhis, And seeing countless immeasurable Buddhas, Like the sun in the midst of the sky at the height of summer.

甚深微妙難見知，　　聲聞獨覺無能了，　如是菩薩第六地，　　我為佛子已宣說。」

Extremely profound and subtle, difficult to see and know, Śrāvakas and pratyekabuddhas cannot comprehend it, Such is the bodhisattva's sixth ground, Which I have proclaimed for the children of the Buddha.

SEVENTH STAGE 第七地

是時天眾心歡喜，　　散寶成雲在空住，　普發種種妙音聲，　　告於最勝清淨者：

At that time, the celestial beings were joyful in their hearts, Scattering treasures that formed clouds suspended in the sky, Universally emitting various wondrous sounds, Addressing the most supreme and pure one:

「了達勝義智自在，　　成就功德百千億，　人中蓮華無所著，　　為利群生演深行。」　

"One who comprehends the supreme truth with self-mastered wisdom, Accomplishing hundreds of billions of meritorious virtues, A lotus among humans, unattached, Expounding profound practices for the benefit of all beings."

自在天王在空中，　　放大光明照佛身，　亦散最上妙香雲，　　普供除憂煩惱者。

The Lord of the Self-Mastery Heaven in the sky Emitted great light illuminating the Buddha's body, Also scattering clouds of the most supreme fragrance, Making universal offerings to the one who removes sorrow and afflictions.　

爾時天眾皆歡喜，　　悉發美音同讚述：「我等聞斯地功德，　　則為已獲大善利。」

At that time, all the celestial beings were joyful, All emitting beautiful sounds in unified praise: "We, having heard the merits of this ground, Have already obtained great benefits."　

天女是時心慶悅，　　競奏樂音千萬種，　悉以如來神力故，　　音中共作如是言：

The celestial maidens at this time, with hearts rejoicing, Competed in playing tens of thousands of kinds of music, All by the spiritual power of the Tathagata, Within the sounds they jointly spoke these words:

「威儀寂靜最無比，　　能調難調世應供，　已超一切諸世間，　　而行於世闡妙道。

"With deportment serene and unparalleled, Able to tame the difficult to tame, worthy of offerings in the world, Having transcended all worldly realms, Yet walking in the world to expound the wondrous Way.　

雖現種種無量身，　　知身一一無所有，　巧以言辭說諸法，　　不取文字音聲相。　

Though manifesting various innumerable bodies, Knowing each and every body to be without inherent existence, Skillfully using words to explain all dharmas, Not grasping at the characteristics of letters and sounds.

往詣百千諸國土，　　以諸上供供養佛，　智慧自在無所著，　　不生於我佛國想。

Traveling to hundreds of thousands of lands, Making supreme offerings to the Buddhas, With wisdom self-mastered and unattached, Not giving rise to thoughts of 'my Buddha land'.　

雖勤教化諸眾生，　　而無彼己一切心；　雖已修成廣大善，　　而於善法不生著。

Though diligently teaching and transforming all sentient beings, There is no mind of self and other; Though having cultivated and accomplished vast goodness, Yet not giving rise to attachment to good dharmas.　

以見一切諸世間，　　貪恚癡火常熾然，　於諸想念悉皆離，　　發起大悲精進力。」　

Seeing all worldly realms, Where the fires of greed, anger, and delusion constantly blaze, Departing from all conceptual thoughts, Giving rise to the power of great compassion and diligence."

一切諸天及天女，　　種種供養稱讚已，　悉共同時默然住，　　瞻仰人尊願聞法。　

All the devas and celestial maidens, Having made various offerings and praises, All together at the same time remained silent, Gazing up at the Honored One among humans, wishing to hear the Dharma.

時解脫月復請言：　　「此諸大眾心清淨，　第七地中諸行相，　　唯願佛子為宣說！」

Then Liberation Moon again made a request, saying: "This great assembly's minds are pure, The various characteristics of practices in the seventh ground, We only wish the Buddha's child would expound them!"

爾時，金剛藏菩薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩具足第六地行已，欲入第七遠行地，當修十種方便慧起殊勝道。何等為十？所謂：雖善修空、無相、無願三昧，而慈悲不捨眾生，雖得諸佛平等法，而樂常供養佛；雖入觀空智門，而勤集福德；雖遠離三界，而莊嚴三界；雖畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪、瞋、癡煩惱焰；雖知諸法如幻、如夢、如影、如響、如焰、如化、如水中月、如鏡中像、自性無二，而隨心作業無量差別；雖知一切國土猶如虛空，而能以清淨妙行莊嚴佛土；雖知諸佛法身本性無身，而以相好莊嚴其身；雖知諸佛音聲性空寂滅不可言說，而能隨一切眾生出種種差別清淨音聲；雖隨諸佛了知三世唯是一念，而隨眾生意解分別，以種種相、種種時、種種劫數而修諸行。菩薩以如是十種方便慧起殊勝行，從第六地入第七地；入已，此行常現在前，名為：住第七遠行地。

Buddhaputra! When the bodhisattva mahāsattva has completed the practices of the sixth ground and wishes to enter the seventh Far-reaching Ground, they should cultivate ten kinds of skillful wisdom to give rise to the supreme path. What are these ten? Namely:

Though they skillfully cultivate the samādhis of emptiness, signlessness, and wishlessness, they do not abandon beings out of compassion.
Though they attain the equal dharma of all Buddhas, they delight in constantly making offerings to the Buddha.
Though they enter the wisdom door of contemplating emptiness, they diligently accumulate merit.
Though they transcend the three realms, they adorn the three realms.
Though they ultimately extinguish the flames of all afflictions, they are able to extinguish the flames of greed, anger, and delusion for all beings.
Though they know all dharmas are like illusions, dreams, shadows, echoes, flames, magical creations, the moon in water, or images in a mirror, without dual nature, they perform countless different actions according to their mind.
Though they know all lands are like empty space, they are able to adorn Buddha lands with pure wonderful practices.
Though they know the Buddhas' Dharmakāya is essentially without form, they adorn their bodies with the major and minor marks.
Though they know the Buddhas' voices are essentially empty, quiescent and inexpressible, they are able to produce various pure sounds according to all beings.
Though they realize along with all Buddhas that the three times are but a single thought, they cultivate various practices according to beings' understanding, using various appearances, various times, and various numbers of kalpas.

The bodhisattva uses these ten kinds of skillful wisdom to give rise to supreme practices, entering from the sixth ground into the seventh ground. Having entered, these practices are constantly present before them. This is called: dwelling on the seventh Far-reaching Ground.

「佛子！菩薩摩訶薩住此第七地已，入無量眾生界，入無量諸佛教化眾生業，入無量世界網，入無量諸佛清淨國土，入無量種種差別法，入無量諸佛現覺智，入無量劫數，入無量諸佛覺了三世智，入無量眾生差別信解，入無量諸佛示現種種名色身，入無量眾生欲樂諸根差別，入無量諸佛語言音聲令眾生歡喜，入無量眾生種種心行，入無量諸佛了知廣大智，入無量聲聞乘信解，入無量諸佛說智道令信解，入無量辟支佛所成就，入無量諸佛說甚深智慧門令趣入，入無量諸菩薩方便行，入無量諸佛所說大乘集成事令菩薩得入。此菩薩作是念：『如是無量如來境界，乃至於百千億那由他劫不能得知，我悉應以無功用無分別心成就圓滿。』

Buddhaputra! The bodhisattva mahāsattva dwelling on this seventh ground enters:

Infinite realms of sentient beings
Infinite activities of Buddhas teaching sentient beings
Infinite nets of world systems
Infinite pure Buddha lands
Infinite various differentiated dharmas
Infinite present awakening wisdom of Buddhas
Infinite numbers of kalpas
Infinite wisdom of Buddhas understanding the three times
Infinite different faiths and understandings of sentient beings
Infinite manifestations of various named and form bodies of Buddhas
Infinite differences in desires, pleasures, and faculties of sentient beings
Infinite speech sounds of Buddhas delighting sentient beings
Infinite various mental activities of sentient beings
Infinite vast knowledge and understanding of Buddhas
Infinite faiths and understandings of the Śrāvaka Vehicle
Infinite wisdom paths taught by Buddhas to cause faith and understanding
Infinite accomplishments of Pratyekabuddhas
Infinite profound wisdom doors taught by Buddhas to cause entry
Infinite skillful practices of bodhisattvas
Infinite Great Vehicle accomplishments taught by Buddhas for bodhisattvas to enter

This bodhisattva thinks: "Such infinite realms of Tathāgatas cannot be known even in hundreds of thousands of billions of nayutas of kalpas. I should accomplish and perfect all these with a mind free from effort and discrimination."

「佛子！此菩薩以深智慧如是觀察，常勤修習方便慧起殊勝道，安住不動，無有一念休息廢捨；行、住、坐、臥乃至睡夢，未曾暫與蓋障相應，常不捨於如是想念。此菩薩於念念中，常能具足十波羅蜜。何以故？念念皆以大悲為首，修行佛法，向佛智故。所有善根，為求佛智，施與眾生，是名：檀那波羅蜜；能滅一切諸煩惱熱，是名：尸羅波羅蜜；慈悲為首，不損眾生，是名：羼提波羅蜜；求勝善法，無有厭足，是名：毘梨耶波羅蜜；一切智道常現在前，未甞散亂，是名：禪那波羅蜜；能忍諸法無生無滅，是名：般若波羅蜜；能出生無量智，是名：方便波羅蜜；能求上上勝智，是名：願波羅蜜；一切異論及諸魔眾無能沮壞，是名：力波羅蜜；如實了知一切法，是名：智波羅蜜。佛子！此十波羅蜜，菩薩於念念中皆得具足；如是，四攝、四持、三十七品、三解脫門，略說乃至一切菩提分法，於念念中皆悉圓滿。」

Buddhaputra! This bodhisattva, observing with deep wisdom in this way, constantly and diligently cultivates skillful wisdom to give rise to the supreme path, abiding unmoving, without a single moment of rest or abandonment. Whether walking, standing, sitting, lying down, or even in sleep and dreams, they have never momentarily associated with hindrances, always not abandoning such thoughts and mindfulness.

This bodhisattva, in each moment, is always able to perfect the ten pāramitās. Why? Because in every moment, with great compassion as the foremost, they cultivate the Buddha's Dharma, aiming towards Buddha's wisdom. All good roots, for the sake of seeking Buddha's wisdom, are given to sentient beings - this is called the pāramitā of giving (dāna). Being able to extinguish all afflictive heat is called the pāramitā of morality (śīla). With loving-kindness and compassion as the foremost, not harming sentient beings is called the pāramitā of patience (kṣānti). Seeking superior good dharmas without satiation is called the pāramitā of diligence (vīrya). The path of all-knowing wisdom constantly appearing before them, never being scattered, is called the pāramitā of meditation (dhyāna). Being able to endure the non-arising and non-ceasing of all dharmas is called the pāramitā of wisdom (prajñā). Being able to give rise to immeasurable wisdom is called the pāramitā of skillful means (upāya). Being able to seek ever higher supreme wisdom is called the pāramitā of vows (praṇidhāna). All heterodox arguments and Māra's hosts being unable to destroy them is called the pāramitā of power (bala). Truly knowing all dharmas as they are is called the pāramitā of knowledge (jñāna).

Buddhaputra! These ten pāramitās, the bodhisattva is able to perfect in every moment. Similarly, the four means of gathering beings, the four bases of sustaining power, the thirty-seven factors of enlightenment, the three doors of liberation, and to briefly say, up to all factors of enlightenment, are all completely fulfilled in every moment.

爾時，解脫月菩薩問金剛藏菩薩言：「佛子！菩薩但於此第七地中滿足一切菩提分法，為諸地中亦能滿足？」

At that time, Bodhisattva Liberation Moon asked Bodhisattva Vajragarbha: "Buddhaputra! Do bodhisattvas only fulfill all the factors of enlightenment in this seventh ground, or can they also fulfill them in other grounds?”

金剛藏菩薩言：「佛子！菩薩於十地中皆能滿足菩提分法，然第七地最為殊勝。何以故？此第七地功用行滿，得入智慧自在行故。佛子！菩薩於初地中，緣一切佛法願求故，滿足菩提分法；第二地離心垢故，第三地願轉增長得法光明故，第四地入道故，第五地順世所作故，第六地入甚深法門故，第七地起一切佛法故，皆亦滿足菩提分法。何以故？菩薩從初地乃至第七地，成就智功用分。以此力故，從第八地乃至第十地，無功用行皆悉成就。佛子！譬如有二世界，一處雜染，一處純淨，是二中間難可得過，唯除菩薩有大方便神通願力。佛子！菩薩諸地亦復如是，有雜染行，有清淨行，是二中間難可得過，唯除菩薩有大願力方便智慧乃能得過。」

Bodhisattva Vajragarbha said: "Buddhaputra! Bodhisattvas can fulfill the factors of enlightenment in all ten grounds, but the seventh ground is the most exceptional. Why? Because on this seventh ground, the practices with effort are fulfilled, and one enters the practice of wisdom at will. Buddhaputra! On the first ground, bodhisattvas fulfill the factors of enlightenment because they aspire to all Buddha dharmas. On the second ground, because they leave mental defilements. On the third ground, because their vows increase and they gain the light of Dharma. On the fourth ground, because they enter the path. On the fifth ground, because they accord with worldly actions. On the sixth ground, because they enter profound Dharma gates. On the seventh ground, because they give rise to all Buddha dharmas. All these fulfill the factors of enlightenment. Why? From the first to the seventh ground, bodhisattvas accomplish the portion of wisdom with effort. By this power, from the eighth to the tenth ground, they accomplish all practices without effort.

Buddhaputra! It is like two worlds, one defiled and one pure, with the space between them difficult to cross, except for bodhisattvas with great skillful means, spiritual powers, and the power of vows. Buddhaputra! The bodhisattva grounds are also like this, with defiled practices and pure practices, the space between them difficult to cross, except for bodhisattvas with the power of great vows, skillful means, and wisdom who can cross over."

解脫月菩薩言：「佛子！此七地菩薩，為是染行？為是淨行？」

Bodhisattva Liberation Moon said: "Buddhaputra! Is this seventh-stage bodhisattva practicing with defilement or with purity?”

金剛藏菩薩言：

Vajragarbha Bodhisattva said,

「佛子！從初地至七地，所行諸行皆捨離煩惱業，以迴向無上菩提故，分得平等道故，然未名為超煩惱行。佛子！譬如轉輪聖王乘天象寶遊四天下，知有貧窮困苦之人，而不為彼眾患所染，然未名為超過人位；若捨王身，生於梵世，乘天宮殿，見千世界，遊千世界，示現梵天光明威德，爾乃名為超過人位。佛子！菩薩亦復如是，始從初地至於七地，乘波羅蜜乘遊行世間，知諸世間煩惱過患，以乘正道故，不為煩惱過失所染，然未名為超煩惱行；若捨一切有功用行，從第七地入第八地，乘菩薩清淨乘遊行世間，知煩惱過失不為所染，爾乃名為超煩惱行，以得一切盡超過故。佛子！此第七地菩薩盡超過多貪等諸煩惱眾住此地，不名有煩惱者，不名無煩惱者。何以故？一切煩惱不現行故，不名有者；求如來智心未滿故，不名無者。

Buddhaputra! From the first ground to the seventh ground, all practices performed abandon the karma of afflictions, because they are dedicated to supreme enlightenment and partially attain the path of equality. However, this is not yet called transcending afflicted conduct. Buddhaputra! It is like a wheel-turning sage king riding a celestial elephant jewel touring the four continents, knowing there are poor and suffering people, yet not being tainted by their afflictions. However, this is not yet called surpassing the human position. If he abandons the king's body and is born in the Brahma world, riding in celestial palaces, seeing a thousand worlds, touring a thousand worlds, manifesting the light and majestic virtue of Brahma, then it is called surpassing the human position.

Buddhaputra! Bodhisattvas are also like this. From the first ground to the seventh ground, riding the vehicle of the paramitas to tour the world, knowing the faults and afflictions of all worldly beings, yet not being tainted by the faults of afflictions because they ride the right path. However, this is not yet called transcending afflicted conduct. If they abandon all effortful practices, enter from the seventh ground to the eighth ground, ride the pure bodhisattva vehicle to tour the world, knowing the faults of afflictions without being tainted, then it is called transcending afflicted conduct, because they have attained complete transcendence of all.

Buddhaputra! The bodhisattva of this seventh ground completely transcends the multitude of afflictions such as great greed and dwells on this ground. They are not called one with afflictions, nor are they called one without afflictions. Why? Because all afflictions are not active, they are not called one with afflictions; because the mind seeking Tathagata wisdom is not yet fulfilled, they are not called one without afflictions.

「佛子！菩薩住此第七地，以深淨心，成就身業，成就語業，成就意業。所有一切不善業道——如來所訶，皆已捨離；一切善業——如來所讚，常善修行。世間所有經書、技術，如五地中說，皆自然而行，不假功用。此菩薩於三千大千世界中為大明師，唯除如來及八地已上其餘菩薩，深心妙行無與等者，諸禪三昧、三摩鉢底、神通解脫皆得現前。然是修成，非如八地報得成就。此地菩薩於念念中具足修習方便智力及一切菩提分法，轉勝圓滿。

Buddhaputra! The bodhisattva dwelling on this Seventh Ground, with a profound and pure mind, accomplishes actions of body, speech, and mind. All unwholesome courses of action that the Tathagata has reprimanded, they have already abandoned; all wholesome actions that the Tathagata has praised, they constantly practice well. All worldly texts and skills, as described in the Fifth Ground, they naturally perform without effort. This bodhisattva becomes a great illuminating teacher in the trichiliocosm, second only to the Tathagata and bodhisattvas of the Eighth Ground and above, unequaled in profound mind and wondrous practices. All dhyanas, samadhis, samapattis, supernatural powers, and liberations manifest before them. However, these are attained through cultivation, not like the Eighth Ground where they are attained as a result of fruition. The bodhisattva on this ground, in every moment, fully cultivates the power of skillful wisdom and all factors of enlightenment, becoming increasingly excellent and perfect.

「佛子！菩薩住此地，入菩薩善觀擇三昧、善擇義三昧、最勝慧三昧、分別義藏三昧、如實分別義三昧、善住堅固根三昧、智慧神通門三昧、法界業三昧、如來勝利三昧、種種義藏生死涅槃門三昧，入如是等具足大智神通門百萬三昧，淨治此地。是菩薩得此三昧，善治淨方便慧故，大悲力故，超過二乘地，得觀察智慧地。

Buddhaputra! The bodhisattva dwelling on this ground enters:

The bodhisattva's samadhi of good discernment
The samadhi of good discernment of meaning
The samadhi of supreme wisdom
The samadhi of distinguishing the treasury of meanings
The samadhi of distinguishing meanings as they truly are
The samadhi of well-abiding firm roots
The samadhi of the door of wisdom and spiritual powers
The samadhi of the actions of the dharma realm
The samadhi of the Tathagata's supreme benefit
The samadhi of the door to the treasury of various meanings of birth-and-death and nirvana

They enter a million such samadhis endowed with the door of great wisdom and spiritual powers, purifying this ground. This bodhisattva, having attained these samadhis, due to well cultivating pure skillful wisdom and the power of great compassion, transcends the grounds of the two vehicles and attains the ground of observing wisdom.

「佛子！菩薩住此地，善淨無量身業無相行，善淨無量語業無相行，善淨無量意業無相行故，得無生法忍光明。」

Buddhaputra! The bodhisattva dwelling on this ground, due to well purifying countless actions of body without characteristics, well purifying countless actions of speech without characteristics, and well purifying countless actions of mind without characteristics, attains the light of the patience of the non-arising of dharmas.

解脫月菩薩言：「佛子！菩薩從初地來所有無量身、語、意業，豈不超過二乘耶？」

Bodhisattva Liberation Moon said: "Buddhaputra! From the first ground onwards, don't the countless actions of body, speech, and mind of the bodhisattva already surpass those of the two vehicles?"

金剛藏菩薩言：「佛子！彼悉超過，然但以願求諸佛法故，非是自智觀察之力；今第七地自智力故，一切二乘所不能及。譬如王子，生在王家，王后所生，具足王相，生已即勝一切臣眾，但以王力，非是自力；若身長大，藝業悉成，乃以自力超過一切。菩薩摩訶薩亦復如是，初發心時，以志求大法故，超過一切聲聞、獨覺；今住此地，以自所行智慧力故，出過一切二乘之上。佛子！菩薩住此第七地，得甚深遠離無行、常行身語意業，勤求上道而不捨離，是故菩薩雖行實際而不作證。」

Bodhisattva Vajragarbha said: "Buddhaputra! They all surpass [the previous stages], but only because of their vow to seek the Buddhas' dharmas, not by the power of their own wisdom's observation. Now on the seventh ground, due to the power of their own wisdom, they are beyond the reach of all those of the two vehicles. It is like a prince born in the royal family, born of the queen, possessing all royal characteristics. As soon as he is born, he surpasses all the ministers and subjects, but this is due to the king's power, not his own power. When he grows up and all his skills are perfected, then by his own power he surpasses all.

The bodhisattva mahāsattva is also like this. When they first give rise to the aspiration, because of their determination to seek the great Dharma, they surpass all śrāvakas and pratyekabuddhas. Now dwelling on this ground, due to the power of wisdom from their own practice, they rise above all those of the two vehicles.

Buddhaputra! The bodhisattva dwelling on this seventh ground attains extremely profound non-action while constantly engaging in actions of body, speech, and mind, diligently seeking the supreme path without abandoning it. Therefore, although the bodhisattva practices the ultimate reality, they do not realize it [i.e., enter final nirvana]."

解脫月菩薩言：「佛子！菩薩從何地來，能入滅定？」

Bodhisattva Liberation Moon said: "Buddhaputra! From which ground can a bodhisattva enter the extinction samadhi?"

金剛藏菩薩言：

Bodhisattva Vajragarbha replied:

「佛子！菩薩從第六地來，能入滅定。今住此地，能念念入，亦念念起，而不作證。故此菩薩名為：成就不可思議身、語、意業，行於實際而不作證。譬如有人乘船入海，以善巧力不遭水難；此地菩薩亦復如是，乘波羅蜜船行實際海，以願力故而不證滅。

Buddhaputra! From the sixth ground onwards, bodhisattvas are able to enter the extinction samadhi. Now dwelling on this ground, they can enter it in every thought-moment and also arise from it in every thought-moment, without actualizing it. Therefore, this bodhisattva is called: one who has accomplished inconceivable actions of body, speech, and mind, practicing in ultimate reality without actualizing it. It is like a person who boards a ship to enter the sea and, through skillful means, does not encounter water-related dangers. The bodhisattva on this ground is also like this: riding the ship of the perfections to navigate the sea of ultimate reality, by the power of their vows, they do not actualize extinction.

「佛子！此菩薩得如是三昧智力，以大方便，雖示現生死，而恒住涅槃；雖眷屬圍遶，而常樂遠離；雖以願力三界受生，而不為世法所染；雖常寂滅，以方便力而還熾然，雖然不燒；雖隨順佛智，而示入聲聞、辟支佛地；雖得佛境界藏，而示住魔境界；雖超魔道，而現行魔法；雖示同外道行，而不捨佛法；雖示隨順一切世間，而常行一切出世間法；所有一切莊嚴之事，出過一切天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人及非人、帝釋、梵王、四天王等之所有者，而不捨離樂法之心。

Buddhaputra! This bodhisattva attains such samadhi and wisdom power, and with great skillful means:

Though manifesting birth and death, they constantly abide in nirvana
Though surrounded by retinues, they always delight in seclusion
Though taking rebirth in the three realms by the power of vows, they are not defiled by worldly dharmas
Though always in quiescence, by the power of skillful means they still blaze forth, yet without burning
Though following the Buddha's wisdom, they demonstrate entering the grounds of śrāvakas and pratyekabuddhas
Though attaining the treasury of the Buddha's realm, they demonstrate dwelling in Mara's realm
Though transcending Mara's path, they manifest practicing Mara's dharmas
Though demonstrating practices similar to non-Buddhists, they do not abandon the Buddha's Dharma
Though demonstrating conformity with all worldly ways, they constantly practice all transcendent dharmas

All their adornments surpass those of all devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, Śakra, Brahma, and the Four Heavenly Kings, yet they do not abandon their mind that delights in the Dharma.

「佛子！菩薩成就如是智慧，住遠行地，以願力故，得見多佛。所謂：見多百佛，乃至見多百千億那由他佛。於彼佛所，以廣大心、增勝心，供養恭敬，尊重讚歎，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。復於佛所恭敬聽法，聞已受持，獲如實三昧智慧光明，隨順修行。於諸佛所護持正法，常為如來之所讚喜，一切二乘所有問難無能退屈，利益眾生，法忍清淨。如是經無量百千億那由他劫，所有善根轉更增勝。譬如真金，以眾妙寶間錯莊嚴，轉更增勝，倍益光明，餘莊嚴具所不能及；菩薩住此第七地所有善根亦復如是，以方便慧力轉更明淨，非是二乘之所能及。佛子！譬如日光，星月等光無能及者，閻浮提地所有泥潦悉能乾竭；此遠行地菩薩亦復如是，一切二乘無有能及，悉能乾竭一切眾生諸惑泥潦。此菩薩，十波羅蜜中，方便波羅蜜偏多；餘非不行，但隨力隨分。

Buddhaputra! The bodhisattva who has accomplished such wisdom, dwelling on the Far-reaching Ground, by the power of their vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, up to seeing many hundreds of thousands of millions of nayutas of Buddhas. In the presence of those Buddhas, with a vast mind and an ever-increasing mind, they make offerings, pay respect, honor, and praise, offering clothing, food, bedding, medicine, and all necessities of life. They also make offerings to all the Sangha. They dedicate these good roots towards anuttara-samyak-sambodhi (supreme perfect enlightenment).

Furthermore, in the presence of the Buddhas, they respectfully listen to the Dharma. Having heard it, they retain it, gaining the light of wisdom of samadhi in accordance with reality, and practice accordingly. They protect the true Dharma in the presence of all Buddhas, and are constantly praised and delighted in by the Tathagatas. They are undefeated by any questions or challenges from those of the two vehicles. They benefit sentient beings, and their forbearance of the Dharma is pure.

Passing through immeasurable hundreds of thousands of millions of nayutas of kalpas in this way, their good roots become increasingly superior. It is like pure gold adorned with various precious jewels - it becomes increasingly superior, doubling in brilliance, surpassing all other ornaments. Similarly, the good roots of the bodhisattva dwelling on this seventh ground, through the power of skillful wisdom, become increasingly pure, beyond the reach of those of the two vehicles.

Buddhaputra! It is like the light of the sun, which no light of stars or moon can match, and which can dry up all the mud and water on the earth of Jambudvipa. Similarly, this bodhisattva of the Far-reaching Ground surpasses all those of the two vehicles and can dry up all the mud and water of afflictions in all sentient beings.

For this bodhisattva, among the ten paramitas, the paramita of skillful means is predominant. The others are also practiced, but according to their capacity and share.

「佛子！是名：略說菩薩摩訶薩第七遠行地。菩薩住此地，多作自在天王，善為眾生說證智法，令其證入。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝，乃至為一切智智依止者。』此菩薩若發勤精進，於一念頃，得百千億那由他三昧，乃至示現百千億那由他菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，乃至百千億那由他劫不能數知。」

Buddhaputra! This is called a brief explanation of the bodhisattva mahāsattva's seventh Far-reaching Ground. The bodhisattva dwelling on this ground often becomes a Self-Sovereign Heavenly King, skillfully expounding the dharma of realizing wisdom for sentient beings, causing them to realize and enter it. All their actions of giving, kind speech, beneficial conduct, and adaptation to others are never separated from mindfulness of the Buddha, up to never being separated from mindfulness of the complete omniscience of all kinds.

They further think: "I should be foremost and supreme among all sentient beings, up to being the one on whom all-knowing wisdom depends." If this bodhisattva arouses diligent effort, in a single moment they attain hundreds of thousands of millions of nayutas of samādhis, up to manifesting hundreds of thousands of millions of nayutas of bodhisattvas as their retinue. If they freely manifest through the power of the bodhisattva's supreme vows, they surpass this number, to the extent that it cannot be known even in hundreds of thousands of millions of nayutas of kalpas.

爾時，金剛藏菩薩欲重宣此義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

第一義智三昧道，　　六地修行心滿足，　即時成就方便慧，　　菩薩以此入七地。　

The samadhi path of supreme truth wisdom, The sixth ground's practice satisfies the mind, Instantly achieving expedient wisdom, The bodhisattva thus enters the seventh ground.

雖明三脫起慈悲，　　雖等如來勤供佛，　雖觀於空集福德，　　菩薩以此昇七地。　

Though understanding the three liberations, they arouse compassion, Though equal to Tathagatas, they diligently make offerings to Buddhas, Though contemplating emptiness, they accumulate merit, The bodhisattva thus ascends to the seventh ground.

遠離三界而莊嚴，　　滅除惑火而起焰，　知法無二勤作業，　　了剎皆空樂嚴土，　

Transcending the three realms yet adorning them, Extinguishing the fire of delusion yet igniting flames, Knowing non-duality of dharmas yet diligently performing actions, Understanding all lands as empty yet delighting in adorning them,

解身不動具諸相，　　達聲性離善開演，　入於一念事各別，　　智者以此昇七地。　

Comprehending the body as motionless yet possessing all marks, Realizing the nature of sound as detached yet skillfully expounding, Entering myriad affairs in a single thought, The wise thus ascend to the seventh ground.

觀察此法得明了，　　廣為群迷興利益，　入眾生界無有邊，　　佛教化業亦無量。　

Observing this Dharma and gaining clarity, Broadly benefiting the confused multitudes, Entering the boundless realm of sentient beings, The Buddha's transformative work is also immeasurable.

國土諸法與劫數，　　解欲心行悉能入，　說三乘法亦無限，　　如是教化諸群生。

The dharmas of lands and the numbers of kalpas, Understanding desires and mental activities, they can enter all, Expounding the three vehicle teachings without limit, Thus teaching and transforming all sentient beings.　

菩薩勤求最勝道，　　動息不捨方便慧，　一一迴向佛菩提，　　念念成就波羅蜜。　

Bodhisattvas diligently seek the supreme path, Never abandoning skillful wisdom in action or rest, Dedicating each act to Buddha's enlightenment, Perfecting the paramitas in every thought.

發心迴向是布施，　　滅惑為戒不害忍，　求善無厭斯進策，　　於道不動即修禪，　

Generating the mind of dedication is giving, Eliminating delusions is morality, non-harming is patience, Tirelessly seeking good is diligence, Unmoving on the path is practicing meditation.

忍受無生名般若，　　迴向方便希求願，　無能摧力善了智，　　如是一切皆成滿。

Enduring non-arising is called prajna wisdom, Dedication is skillful means, aspiration is vows, Indestructible power is good understanding of wisdom, Thus all these are perfected.　

初地攀緣功德滿，　　二地離垢三諍息，　四地入道五順行，　　第六無生智光照，　

The first ground's merits are fulfilled through conditions, The second ground is free from defilement, the third calms disputes, The fourth enters the path, the fifth accords with practice, The sixth's non-arising wisdom shines forth.

七住菩提功德滿，　　種種大願皆具足，　以是能令八地中，　　一切所作咸清淨。　

The seventh abode fulfills bodhi's merits, All kinds of great vows are complete, Thus enabling in the eighth ground, All actions to be entirely pure.

此地難過智乃超，　　譬如世界二中間，　亦如聖王無染著，　　然未名為總超度。　

This ground is difficult to pass, wisdom then transcends, Like the space between two world systems, Also like a holy king without attachments, Yet not called complete transcendence.

若住第八智地中，　　爾乃逾於心境界，　如梵觀世超人位，　　如蓮處水無染著。　

When dwelling on the eighth wisdom ground, One then surpasses the realm of mind, Like Brahma observing the world, transcending human states, Like a lotus in water, unstained.

此地雖超諸惑眾，　　不名有惑非無惑，　以無煩惱於中行，　　而求佛智心未足。　

Though this ground transcends the multitude of delusions, It's not called having delusions nor without delusions, As one practices within without afflictions, Yet the mind is not satisfied in seeking Buddha's wisdom.

世間所有眾技藝，　　經書詞論普明了，　禪定三昧及神通，　　如是修行悉成就。　

All the worldly arts and skills, Scriptures, treatises are universally understood, Meditative concentrations, samadhis and spiritual powers, Such practices are all accomplished.

菩薩修成七住道，　　超過一切二乘行，　初地願故此由智，　　譬如王子力具足。　

Bodhisattvas perfect the path of seven abodes, Surpassing all practices of the two vehicles, Due to first ground vows, this is through wisdom, Like a prince endowed with full strength.

成就甚深仍進道，　　心心寂滅不取證；　譬如乘船入海中，　　在水不為水所溺。

Accomplishing the profound yet still advancing on the path, Each thought extinguished, not grasping attainment; Like boarding a ship to enter the sea, In water but not drowned by water.　

方便慧行功德具，　　一切世間無能了，　供養多佛心益明，　　如以妙寶莊嚴金。　

Endowed with skillful wisdom's merits, Beyond the comprehension of all worldlings, Offering to many Buddhas, the mind grows ever clearer, Like adorning gold with wondrous jewels.

此地菩薩智最明，　　如日舒光竭愛水，　又作自在天中主，　　化導群生修正智。　

The wisdom of bodhisattvas on this ground is brightest, Like the sun's rays drying up the waters of craving, Also becoming lords among the self-mastery gods, Guiding sentient beings to cultivate right wisdom.

若以勇猛精勤力，　　獲多三昧見多佛，　百千億數那由他，　　願力自在復過是。　

If with courageous and diligent power, One attains many samadhis and sees many Buddhas, Hundreds of thousands of millions of nayutas, By the power of vows, one surpasses even this.

此是菩薩遠行地，　　方便智慧清淨道，　一切世間天及人，　　聲聞獨覺無能知。」

This is the bodhisattva's Far-reaching Ground, The pure path of skillful wisdom, All worldly gods and humans, Sravakas and pratyekabuddhas cannot know it.

EIGHTH STAGE 第八地

是時天王及天眾，　　聞此勝行皆歡喜，　為欲供養於如來，　　及以無央大菩薩，　

At that time, the Heavenly King and celestial hosts, Hearing of these supreme practices, all rejoiced. Wishing to make offerings to the Tathagata, And to the countless great bodhisattvas,

雨妙華幡及幢蓋，　　香鬘瓔珞與寶衣，　無量無邊千萬種，　　悉以摩尼作嚴飾。

They rained down wondrous flower banners and canopies, Fragrant garlands, necklaces, and precious robes, Countless thousands of millions of varieties, All adorned with maṇi jewels.　

天女同時奏天樂，　　普發種種妙音聲，　供養於佛并佛子，　　共作是言而讚歎：

Celestial maidens simultaneously played heavenly music, Universally emanating various wonderful sounds, Making offerings to the Buddha and the Buddha's children, Together they spoke these words of praise:

「一切見者兩足尊，　　哀愍眾生現神力，　令此種種諸天樂，　　普發妙音咸得聞。　

"The Honored One of Two Feet, seen by all, Out of compassion for beings, displays spiritual powers, Causing these various celestial music To universally emit wondrous sounds for all to hear.

於一毛端百千億，　　那由他國微塵數，　如是無量諸如來，　　於中安住說妙法。

On a single hair-tip, hundreds of thousands of millions, Nayutas of lands as numerous as dust motes, Such countless Tathagatas Dwell therein, expounding the wondrous Dharma.　

一毛孔內無量剎，　　各有四洲及大海，　須彌鐵圍亦復然，　　悉見在中無迫隘。　

Within a single pore, countless lands, Each with four continents and great oceans, Sumeru and iron encircling mountains likewise, All seen within, without crowding or constraint.

一毛端處有六趣，　　三種惡道及人天，　諸龍神眾阿脩羅，　　各隨自業受果報。　

On a single hair-tip are the six destinies, The three evil paths and the realms of humans and devas, Dragons, spirits, and asuras, Each receiving karmic fruits according to their deeds.

於彼一切剎土中，　　悉有如來演妙音，　隨順一切眾生心，　　為轉最上淨法輪。　

In all those lands, There are Tathagatas expounding wondrous sounds, Adapting to the minds of all beings, To turn the supreme, pure Dharma wheel.

剎中種種眾生身，　　身中復有種種剎，　人天諸趣各各異，　　佛悉知已為說法。

In the lands are various kinds of beings, Within their bodies are again various lands, Human and celestial destinies each differ, The Buddha knows all and expounds the Dharma for them.　

大剎隨念變為小，　　小剎隨念亦變大，　如是神通無有量，　　世間共說不能盡。」　

Great lands, by a thought, transform to small, Small lands, by a thought, also become large, Such spiritual powers are without measure, The world together cannot fully describe them."

普發此等妙音聲，　　稱讚如來功德已，　眾會歡喜默然住，　　一心瞻仰欲聽說。　

Universally emitting these wondrous sounds, Having praised the Tathagata's merits, The assembly rejoiced and remained silent, Single-mindedly gazing up, wishing to hear the teaching.

時解脫月復請言：　　「今此眾會皆寂靜，　願說隨次之所入，　　第八地中諸行相！」

Then Liberation Moon again requested: "Now this assembly is all quiet, Please expound on what is entered in sequence, The various practices within the Eighth Ground!"

爾時，金剛藏菩薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩於七地中，善修習方便慧，善清淨諸道，善集助道法。大願力所攝，如來力所加，自善力所持，常念如來力、無所畏、不共佛法，善清淨深心思覺，能成就福德智慧，大慈大悲不捨眾生，入無量智道，入一切法，本來無生、無起、無相、無成、無壞、無盡、無轉、無性為性，初、中、後際皆悉平等，無分別如如智之所入處，離一切心、意、識分別想，無所取著猶如虛空，入一切法如虛空性，是名：得無生法忍。

Buddhaputra! The bodhisattva mahāsattva in the seventh ground skillfully cultivates wisdom and skillful means, thoroughly purifies all paths, and skillfully gathers the factors that aid the path. They are embraced by the power of great vows, empowered by the Tathāgata's strength, and sustained by their own power of goodness. They constantly recollect the Tathāgata's powers, fearlessnesses, and unique Buddha dharmas. They thoroughly purify their deep thoughts and reflections, are able to accomplish merit and wisdom, and with great loving-kindness and compassion do not abandon sentient beings. They enter the path of immeasurable wisdom and enter all dharmas, [realizing that they are] originally unborn, unarisen, without characteristics, uncreated, indestructible, inexhaustible, unchanging, and have non-nature as their nature. The beginning, middle, and end are all equal, the realm entered by non-discriminating suchness wisdom, free from all discriminating notions of mind, thought, and consciousness, without grasping or attachment like space, entering all dharmas as having the nature of space - this is called attaining the patient acceptance of the non-arising of dharmas.

「佛子！菩薩成就此忍，即時得入第八不動地，為深行菩薩難可知無差別，離一切相、一切想、一切執著，無量無邊，一切聲聞、辟支佛所不能及，離諸諠諍，寂滅現前。譬如比丘，具足神通，得心自在，次第乃至入滅盡定，一切動心、憶想分別悉皆止息。此菩薩摩訶薩亦復如是，住不動地，即捨一切功用行，得無功用法，身、口、意業念務皆息，住於報行。譬如有人，夢中見身墮在大河，為欲渡故，發大勇猛，施大方便；以大勇猛、施方便故，即便覺寤，既覺寤已，所作皆息。菩薩亦爾，見眾生身在四流中，為救度故，發大勇猛，起大精進；以勇猛、精進故，至不動地；既至此已，一切功用靡不皆息，二行、相行悉不現前。佛子！如生梵世，欲界煩惱皆不現前；住不動地亦復如是，一切心、意、識行皆不現前。此菩薩摩訶薩，菩薩心、佛心、菩提心、涅槃心尚不現起，況復起於世間之心！

Buddhaputra! When a bodhisattva accomplishes this acceptance, they immediately enter the eighth Immovable Ground. This is the profound practice of bodhisattvas that is difficult to know and without differentiation. It is free from all characteristics, all conceptions, and all attachments. It is immeasurable and boundless, beyond the reach of all śrāvakas and pratyekabuddhas. It is free from all clamor and disputes, with quiescence manifesting before one.

It is like a monk who has perfected supernatural powers and attained mastery of mind, progressively entering the cessation concentration where all mental activity, recollection, and discrimination cease. Similarly, this bodhisattva mahāsattva, abiding on the Immovable Ground, abandons all effortful practices and attains effortless dharmas. All activities of body, speech, and mind cease, and they abide in the practice of fruition.

It is like a person who in a dream sees themselves falling into a great river and, wishing to cross over, musters great courage and employs great skillful means. Due to this great courage and skillful means, they immediately awaken. Upon awakening, all their actions cease. The bodhisattva is also like this: seeing sentient beings' bodies in the four currents, they muster great courage and arouse great diligence to rescue them. Through this courage and diligence, they reach the Immovable Ground. Having reached this, all effortful actions cease, and the two kinds of practices - the practice of characteristics and the practice of signs - no longer manifest.

Buddhaputra! It is like being born in the Brahma world, where the afflictions of the desire realm do not manifest. Abiding on the Immovable Ground is also like this: all activities of mind, thought, and consciousness no longer manifest. For this bodhisattva mahāsattva, even the bodhisattva mind, the Buddha mind, the bodhi mind, and the nirvana mind do not arise, let alone worldly minds!

「佛子！此地菩薩本願力故，諸佛世尊親現其前與如來智，令其得入法流門中，作如是言：『善哉善哉！善男子！此忍第一，順諸佛法。然善男子！我等所有十力、無畏、十八不共諸佛之法，汝今未得，汝應為欲成就此法勤加精進，勿復放捨於此忍門。又善男子！汝雖得是寂滅解脫，然諸凡夫未能證得，種種煩惱皆悉現前，種種覺觀常相侵害，汝當愍念如是眾生。又善男子！汝當憶念本所誓願，普大饒益一切眾生，皆令得入不可思議智慧之門。又善男子！此諸法法性，若佛出世，若不出世，常住不異，諸佛不以得此法故名為如來，一切二乘亦能得此無分別法。又善男子！汝觀我等身相，無量智慧，無量國土，無量方便，無量光明，無量清淨，音聲亦無有量；汝今宜應成就此事。又善男子！汝今適得此一法明，所謂：一切法無生、無分別。善男子！如來法明，無量入，無量作，無量轉，乃至百千億那由他劫不可得知；汝應修行，成就此法。又善男子！汝觀十方無量國土、無量眾生、無量法、種種差別，悉應如實通達其事。』

Buddhaputra! Due to the power of this ground bodhisattva's original vows, all the Buddhas, World-Honored Ones personally appear before them and grant them the wisdom of the Tathagata, enabling them to enter the gateway of the Dharma flow. They speak thus:

"Excellent, excellent! Good son! This patience is supreme, in accord with the Buddhas' Dharma. However, good son, you have not yet attained our ten powers, fearlessnesses, and eighteen unique qualities of the Buddha. You should diligently strive to accomplish these dharmas, and not abandon this gateway of patience.

Furthermore, good son, although you have attained this quiescent liberation, ordinary beings have not yet realized it. Various afflictions all manifest before them, and various thoughts and reflections constantly harm them. You should have compassion for such beings.

Again, good son, you should remember your original vows to universally and greatly benefit all sentient beings, causing them all to enter the gateway of inconceivable wisdom.

Again, good son, the nature of all these dharmas, whether Buddhas appear in the world or not, always abides unchanging. The Buddhas are not called Tathagatas because they attain this dharma. All those of the two vehicles can also attain this non-discriminating dharma.

Again, good son, observe our physical marks, immeasurable wisdom, immeasurable lands, immeasurable skillful means, immeasurable light, immeasurable purity, and voices also without measure. You should now accomplish these things.

Again, good son, you have just attained this one dharma illumination, namely: all dharmas are unborn and non-discriminating. Good son, the Tathagata's dharma illumination has immeasurable entries, immeasurable functions, immeasurable turnings, which cannot be known even in hundreds of thousands of millions of nayutas of kalpas. You should cultivate and accomplish these dharmas.

Again, good son, you should observe the immeasurable lands, immeasurable sentient beings, immeasurable dharmas, and various differences in the ten directions, and penetrate all these matters as they truly are."

「佛子！諸佛世尊與此菩薩如是等無量起智門，令其能起無量無邊差別智業。佛子！若諸佛不與此菩薩起智門者，彼時即入究竟涅槃，棄捨一切利眾生業。以諸佛與如是等無量無邊起智門故，於一念頃所生智業，從初發心乃至七地所修諸行，百分不及一，乃至百千億那由他分亦不及一；如是，阿僧祇分，歌羅分，算數分，譬諭分，優波尼沙陀分，亦不及一。何以故？佛子！是菩薩先以一身起行，今住此地，得無量身、無量音聲、無量智慧、無量受生、無量淨國，教化無量眾生，供養無量諸佛，入無量法門，具無量神通，有無量眾會道場差別，住無量身、語、意業集一切菩薩行，以不動法故。佛子！譬如乘船欲入大海，未至於海，多用功力；若至海已，但隨風去，不假人力以至大海，一日所行比於未至，其未至時設經百歲亦不能及。佛子！菩薩摩訶薩亦復如是，積集廣大善根資糧，乘大乘船到菩薩行海，於一念頃以無功用智入一切智智境界，本有功用行經於無量百千億那由他劫所不能及。

Buddhaputra! The World-Honored Buddhas give this bodhisattva innumerable gateways to wisdom, enabling them to generate immeasurable and boundless different wisdom activities. Buddhaputra! If the Buddhas did not give this bodhisattva these gateways to wisdom, they would at that time enter final nirvana, abandoning all activities that benefit sentient beings. Because the Buddhas give such immeasurable and boundless gateways to wisdom, in a single moment, the wisdom activities generated surpass all the practices cultivated from the initial aspiration up to the seventh ground by a hundred, a thousand, a billion, or even a nayuta times; likewise, it cannot be compared by asaṃkhya parts, kala parts, numerical parts, analogical parts, or upanishad parts. Why is this so? Buddhaputra! This bodhisattva previously practiced with a single body, but now dwelling on this ground, they attain countless bodies, countless voices, countless wisdoms, countless rebirths, countless pure lands, teach countless sentient beings, make offerings to countless Buddhas, enter countless Dharma gates, possess countless supernatural powers, have countless assemblies and enlightenment places, and abide in countless physical, verbal, and mental activities gathering all bodhisattva practices, due to the immovable dharma.

Buddhaputra! It is like someone who wishes to sail into the great ocean. Before reaching the ocean, they must use much effort. But once they reach the ocean, they simply go with the wind, without needing human effort to reach the great ocean. One day's journey on the ocean compares to the time before reaching it; even if they traveled for a hundred years before reaching the ocean, it would not compare. Buddhaputra! The bodhisattva mahasattva is also like this. Having accumulated vast and great roots of goodness as provisions, they board the great vehicle ship and reach the ocean of bodhisattva practices. In a single moment, with effortless wisdom, they enter the realm of all-knowing wisdom. This surpasses what could be achieved through intentional practice over immeasurable hundreds of thousands of billions of nayutas of kalpas.

「佛子！菩薩住此第八地，以大方便善巧智所起無功用覺慧，觀一切智智所行境。所謂：觀世間成，觀世間壞；由此業集故成，由此業盡故壞。幾時成？幾時壞？幾時成住？幾時壞住？皆如實知。又知地界小相、大相、無量相、差別相，知水、火、風界小相、大相、無量相、差別相，知微塵細相、差別相、無量差別相。隨何世界中所有微塵聚及微塵差別相，皆如實知；隨何世界中所有地、水、火、風界各若干微塵，所有寶物若干微塵，眾生身若干微塵，國土身若干微塵，皆如實知。知眾生大身、小身各若干微塵成，知地獄身、畜生身、餓鬼身、阿脩羅身、天身、人身各若干微塵成，得如是知微塵差別智。又知欲界、色界、無色界成，知欲界、色界、無色界壞，知欲界、色界、無色界小相、大相、無量相、差別相，得如是觀三界差別智。

Buddhaputra! The bodhisattva dwelling on this eighth ground, with great skillful means and wisdom, gives rise to effortless awareness and observes the realm traversed by the wisdom of all-knowledge. Namely: They observe the formation of worlds, observe the destruction of worlds; due to the accumulation of this karma there is formation, due to the exhaustion of this karma there is destruction. How long does formation take? How long does destruction take? How long does formation and abiding take? How long does destruction and abiding take? They know all this as it truly is.

Furthermore, they know the small characteristics, great characteristics, immeasurable characteristics, and distinctive characteristics of the earth element. They know the small characteristics, great characteristics, immeasurable characteristics, and distinctive characteristics of the water, fire, and wind elements. They know the subtle characteristics, distinctive characteristics, and immeasurable distinctive characteristics of particles.

Whatever particles and distinctive characteristics of particles exist in any world, they know all as they truly are. Whatever earth, water, fire, and wind elements exist in any world, each with its number of particles, whatever precious objects with their number of particles, whatever bodies of beings with their number of particles, whatever bodies of lands with their number of particles, they know all as they truly is.

They know how many particles make up the large and small bodies of beings, they know how many particles make up the bodies of hell-beings, animals, hungry ghosts, asuras, devas, and humans. They attain such knowledge of the distinctions of particles.

Furthermore, they know the formation of the desire realm, form realm, and formless realm; they know the destruction of the desire realm, form realm, and formless realm; they know the small characteristics, great characteristics, immeasurable characteristics, and distinctive characteristics of the desire realm, form realm, and formless realm. They attain such wisdom of observing the distinctions of the three realms.

「佛子！此菩薩復起智明，教化眾生。所謂：善知眾生身差別，善分別眾生身，善觀察所生處；隨其所應而為現身，教化成熟。此菩薩於一三千大千世界，隨眾生身信解差別，以智光明普現受生；如是，若二、若三，乃至百千，乃至不可說三千大千世界，隨眾生身信解差別，普於其中示現受生。此菩薩成就如是智慧故，於一佛剎其身不動，乃至不可說佛剎眾會中悉現其身。佛子！此菩薩隨諸眾生身心信解種種差別，於彼佛國眾會之中而現其身。所謂：於沙門眾中示沙門形，婆羅門眾中示婆羅門形，剎利眾中示剎利形；如是，毘舍眾、首陀眾、居士眾、四天王眾、三十三天眾、夜摩天眾、兜率陀天眾、化樂天眾、他化自在天眾、魔眾、梵眾，乃至阿迦尼吒天眾中，各隨其類而為現形。又應以聲聞身得度者，現聲聞形；應以辟支佛身得度者，現辟支佛形；應以菩薩身得度者，現菩薩形；應以如來身得度者，現如來形。佛子！菩薩如是於一切不可說佛國土中，隨諸眾生信樂差別，如是如是而為現身。

Buddhaputra! This bodhisattva further arouses the light of wisdom to teach and transform sentient beings. Namely: he skillfully knows the differences in sentient beings' bodies, skillfully distinguishes sentient beings' bodies, and skillfully observes their places of birth; according to what is appropriate for them, he manifests bodies to teach and mature them. This bodhisattva, in one trichiliocosm, according to the differences in sentient beings' bodies and understandings, universally manifests births with the light of wisdom. Like this, in two, three, up to hundreds of thousands, up to an inexpressible number of trichiliocosms, according to the differences in sentient beings' bodies and understandings, he universally manifests births within them all. Because this bodhisattva has accomplished such wisdom, in one buddha land his body does not move, yet he manifests his body in assemblies of up to an inexpressible number of buddha lands.

Buddhaputra! This bodhisattva, according to the various differences in sentient beings' bodies, minds, and understandings, manifests his body in the assemblies of those buddha lands. Namely: among śramaṇas he shows the form of a śramaṇa, among brahmins he shows the form of a brahmin, among kṣatriyas he shows the form of a kṣatriya. Similarly, among vaiśyas, śūdras, householders, the Four Heavenly Kings, the Thirty-Three Heavens, the Yāma Heavens, the Tuṣita Heavens, the Nirmāṇarati Heavens, the Paranirmita-vaśavartin Heavens, Māra's assemblies, Brahmā's assemblies, up to the Akaniṣṭha Heavens, he manifests forms according to each class.

Furthermore, for those who can be saved by the body of a śrāvaka, he manifests the form of a śrāvaka; for those who can be saved by the body of a pratyekabuddha, he manifests the form of a pratyekabuddha; for those who can be saved by the body of a bodhisattva, he manifests the form of a bodhisattva; for those who can be saved by the body of a Tathāgata, he manifests the form of a Tathāgata. Buddhaputra! In this way, the bodhisattva, in all inexpressible buddha lands, according to the different faiths and inclinations of sentient beings, manifests bodies in such ways.

「佛子！此菩薩遠離一切身想分別，住於平等。此菩薩知眾生身、國土身、業報身、聲聞身、獨覺身、菩薩身、如來身、智身、法身、虛空身。此菩薩知諸眾生心之所樂，能以眾生身作自身，亦作國土身、業報身，乃至虛空身。又知眾生心之所樂，能以國土身作自身，亦作眾生身、業報身，乃至虛空身。又知諸眾生心之所樂，能以業報身作自身，亦作眾生身、國土身，乃至虛空身。又知眾生心之所樂，能以自身作眾生身、國土身，乃至虛空身。隨諸眾生所樂不同，則於此身現如是形。此菩薩知眾生集業身、報身、煩惱身、色身、無色身，又知國土身小相、大相、無量相、染相、淨相、廣相、倒住相、正住相、普入相、方網差別相，知業報身假名差別，知聲聞身、獨覺身、菩薩身假名差別，知如來身有菩提身、願身、化身、力持身、相好莊嚴身、威勢身、意生身、福德身、法身、智身，知智身善思量相、如實決擇相、果行所攝相、世間出世間差別相、三乘差別相、共相、不共相、出離相、非出離相、學相、無學相，知法身平等相、不壞相、隨時隨俗假名差別相、眾生非眾生法差別相、佛法聖僧法差別相，知虛空身無量相、周遍相、無形相、無異相、無邊相、顯現色身相。佛子！菩薩成就如是身智已，得命自在、心自在、財自在、業自在、生自在、願自在、解自在、如意自在、智自在、法自在。得此十自在故，則為不思議智者、無量智者、廣大智者、無能壞智者。

Buddhaputra! This bodhisattva is free from all discriminations of body-concepts and abides in equality. This bodhisattva knows the bodies of sentient beings, lands, karmic retribution, śrāvakas, pratyekabuddhas, bodhisattvas, Tathāgatas, wisdom, Dharma, and space. This bodhisattva knows the desires of all sentient beings' minds and can manifest the body of sentient beings as their own body, as well as the bodies of lands, karmic retribution, up to the body of space.

Again, knowing the desires of sentient beings' minds, they can manifest the body of lands as their own body, as well as the bodies of sentient beings, karmic retribution, up to the body of space. Again, knowing the desires of all sentient beings' minds, they can manifest the body of karmic retribution as their own body, as well as the bodies of sentient beings, lands, up to the body of space. Again, knowing the desires of sentient beings' minds, they can manifest their own body as the bodies of sentient beings, lands, up to the body of space. According to the different desires of various sentient beings, they manifest such forms with this body.

This bodhisattva knows sentient beings' bodies of accumulated karma, retribution, afflictions, form, and formlessness. They also know the characteristics of land-bodies as small, large, immeasurable, defiled, pure, vast, inverted, upright, all-pervading, and differentiated like a net. They know the distinctions of provisional names for bodies of karmic retribution, bodies of śrāvakas, pratyekabuddhas, and bodhisattvas. They know the Tathāgata's body has bodies of enlightenment, vows, transformation, power-sustenance, adorned with marks and characteristics, majesty, mind-created, merit, Dharma, and wisdom.

They know the characteristics of the wisdom-body as good deliberation, true discernment, encompassing fruition and practice, worldly and transcendent distinctions, distinctions of the three vehicles, common and uncommon characteristics, characteristics of liberation and non-liberation, characteristics of learning and non-learning. They know the Dharma-body's characteristics of equality, indestructibility, provisional names according to times and customs, distinctions between sentient and non-sentient dharmas, and distinctions between Buddha-dharma and Sangha-dharma. They know the space-body's characteristics of immeasurability, pervasiveness, formlessness, non-differentiation, boundlessness, and manifestation of form-bodies.

Buddhaputra! When the bodhisattva has accomplished such body-wisdom, they attain mastery over life, mind, wealth, karma, birth, vows, understanding, as-you-wish, wisdom, and Dharma. Having attained these ten masteries, they become one of inconceivable wisdom, immeasurable wisdom, vast wisdom, and indestructible wisdom.

「此菩薩如是入已，如是成就已，得畢竟無過失身業、無過失語業、無過失意業。身、語、意業隨智慧行，般若波羅蜜增上，大悲為首，方便善巧，善能分別，善起大願，佛力所護，常勤修習利眾生智，普住無邊差別世界。佛子！舉要言之：菩薩住此不動地，身、語、意業諸有所作，皆能積集一切佛法。佛子！菩薩住此地，得善住深心力，一切煩惱不行故；得善住勝心力，不離於道故；得善住大悲力，不捨利益眾生故；得善住大慈力，救護一切世間故；得善住陀羅尼力，不忘於法故：得善住辯才力，善觀察分別一切法故；得善住神通力，普往無邊世界故：得善住大願力，不捨一切菩薩所作故；得善住波羅蜜力，成就一切佛法故；得如來護念力，一切種、一切智智現前故。此菩薩得如是智力，能現一切諸所作事，於諸事中無有過咎。

Once this bodhisattva has entered and accomplished this, they attain ultimately faultless physical actions, faultless verbal actions, and faultless mental actions. Their physical, verbal, and mental actions follow wisdom, with the perfection of wisdom predominant, great compassion foremost, skillful in means, good at discrimination, good at raising great vows, protected by the Buddha's power, constantly diligent in cultivating wisdom that benefits sentient beings, and universally dwelling in infinitely diverse worlds.

Buddhaputra! In short: When bodhisattvas dwell on this Immovable Ground, all their physical, verbal, and mental actions are able to accumulate all Buddha dharmas.

Buddhaputra! Bodhisattvas dwelling on this ground attain:

The power of well-established profound mind, because all afflictions do not arise
The power of well-established supreme mind, because they do not depart from the path
The power of well-established great compassion, because they do not abandon benefiting sentient beings
The power of well-established great loving-kindness, because they rescue and protect all worlds
The power of well-established dhāraṇī, because they do not forget the Dharma
The power of well-established eloquence, because they well observe and discriminate all dharmas
The power of well-established supernatural powers, because they universally go to infinite worlds
The power of well-established great vows, because they do not abandon all bodhisattva deeds
The power of well-established perfections, because they accomplish all Buddha dharmas
The power of the Tathāgata's protection, because all aspects of omniscience manifest before them

This bodhisattva attains such powers of wisdom, able to manifest all actions, and in all matters there are no faults.

「佛子！此菩薩智地名為：不動地，無能沮壞故；名為：不轉地，智慧無退故；名為：難得地，一切世間無能測故；名為：童真地，離一切過失故；名為：生地，隨樂自在故；名為：成地，更無所作故；名為：究竟地，智慧決定故；名為：變化地，隨願成就故；名為：力持地，他不能動故；名為：無功用地，先已成就故。佛子！菩薩成就如是智慧，入佛境界，佛功德照，順佛威儀，佛境現前，常為如來之所護念，梵、釋、四王、金剛力士常隨侍衛，恒不捨離諸大三昧，能現無量諸身差別，於一一身有大勢力，報得神通三昧自在，隨有可化眾生之處示成正覺。佛子！菩薩如是入大乘會，獲大神通，放大光明，入無礙法界，知世界差別，示現一切諸大功德，隨意自在，善能通達前際，後際，普伏一切魔邪之道，深入如來所行境界，於無量國土修菩薩行，以能獲得不退轉法，是故說名：住不動地。

Buddhaputra! This bodhisattva's stage of wisdom is called:

The Immovable Stage, because it cannot be destroyed; The Non-turning Stage, because wisdom does not retreat; The Difficult to Attain Stage, because all worldly beings cannot fathom it; The Youthful Stage, because it is free from all faults; The Birth Stage, because it is free and at ease according to one's wishes; The Perfected Stage, because there is nothing more to be done; The Ultimate Stage, because wisdom is decisive; The Transformation Stage, because wishes are fulfilled according to one's will; The Maintaining Power Stage, because others cannot move it; The Effortless Stage, because it has already been accomplished.

Buddhaputra! When bodhisattvas accomplish such wisdom, they enter the Buddha's realm, are illuminated by the Buddha's merits, conform to the Buddha's dignified conduct, and the Buddha's realm appears before them. They are always protected and remembered by the Tathagata. Brahma, Indra, the Four Heavenly Kings, and Vajra-wielding spirits constantly attend and guard them. They never depart from the great samadhis and can manifest countless different bodies. Each body possesses great power, and they attain mastery of supernatural powers and samadhi as karmic rewards. Wherever there are beings that can be transformed, they demonstrate the attainment of perfect enlightenment.

Buddhaputra! Bodhisattvas thus enter the great vehicle assembly, attain great supernatural powers, emit great light, enter the unobstructed Dharma realm, know the differences between worlds, manifest all great merits, are free and at ease according to their will, skillfully penetrate the past and future, universally subdue all demonic and heretical paths, deeply enter the realms where Tathagatas practice, cultivate bodhisattva practices in countless lands, and because they can attain the dharma of non-retrogression, it is therefore called: Dwelling on the Immovable Stage.

「佛子！菩薩住此不動地已，以三昧力，常得現見無量諸佛，恒不捨離承事供養。此菩薩於一一劫、一一世界，見無量百佛、無量千佛，乃至無量百千億那由他佛，恭敬尊重，承事供養，一切資生悉以奉施。於諸佛所得於如來甚深法藏，受世界差別等無量法明；若有問難世界差別如是等事，無能屈者。如是經於無量百劫、無量千劫，乃至無量百千億那由他劫，所有善根轉增明淨。譬如真金治作寶冠，置閻浮提主聖王頂上，一切臣民諸莊嚴具無與等者；此地菩薩所有善根亦復如是，一切二乘乃至第七地菩薩所有善根無能及者，以住此地大智光明，普滅眾生煩惱黑闇，善能開闡智慧門故。佛子！譬如千世界主大梵天王，能普運慈心，普放光明，滿千世界；此地菩薩亦復如是，能放光明，照百萬佛剎微塵數世界，令諸眾生滅煩惱火而得清涼。此菩薩，十波羅蜜中，願波羅蜜增上；餘波羅蜜非不修行，但隨力隨分。是名：略說諸菩薩摩訶薩第八不動地；若廣說者，經無量劫不可窮盡。

Buddhaputra! Once the bodhisattva dwells on this Immovable Ground, by the power of samādhi, they constantly see innumerable Buddhas and never cease to serve and make offerings to them. In each kalpa and each world, this bodhisattva sees countless hundreds of Buddhas, countless thousands of Buddhas, up to countless hundreds of thousands of millions of nayutas of Buddhas, revering and honoring them, serving and making offerings, giving all necessities of life. From all these Buddhas, they receive the Tathāgata's profound Dharma treasury and innumerable Dharma illuminations of world differences. If questioned about such matters of world differences, none can surpass them.

Passing through countless hundreds of kalpas, countless thousands of kalpas, up to countless hundreds of thousands of millions of nayutas of kalpas, all their good roots become increasingly pure and bright. It is like pure gold fashioned into a precious crown placed on the head of a wheel-turning sage king of Jambudvīpa, which no ornaments of ministers or citizens can compare to. The good roots of the bodhisattva on this ground are likewise - all the good roots of the two vehicles up to the seventh-ground bodhisattvas cannot match them. By dwelling on this ground of great wisdom light, they universally extinguish the darkness of beings' afflictions, skillfully opening the door of wisdom.

Buddhaputra! It is like the Great Brahma King, lord of a thousand-world system, who can universally extend a mind of loving-kindness and universally emit light filling a thousand worlds. The bodhisattva on this ground is also like this, able to emit light illuminating worlds as numerous as the dust motes in a hundred million Buddha lands, causing all beings to extinguish the fire of afflictions and attain coolness.

For this bodhisattva, among the ten pāramitās, the pāramitā of vows is superior; the other pāramitās are also practiced, but according to their strength and capacity. This is called: a brief explanation of the bodhisattva-mahāsattvas' eighth Immovable Ground. If explained in detail, it could not be exhausted even in countless kalpas.

「佛子！菩薩摩訶薩住此地，多作大梵天王，主千世界，最勝自在，善說諸義，能與聲聞、辟支佛、諸菩薩波羅蜜道；若有問難世界差別，無能退屈。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，乃至不離念一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝，乃至為一切智智依止者。』此菩薩若以發起大精進力，於一念頃，得百萬三千大千世界微塵數三昧，乃至示現百萬三千大千世界微塵數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，乃至百千億那由他劫不能數知。」

Buddhaputra! The bodhisattva mahāsattva dwelling on this ground often becomes a Great Brahma King, lord of a thousand worlds, most excellent and free, skillful in expounding various meanings, able to give the path of the perfections to śrāvakas, pratyekabuddhas, and bodhisattvas. If questioned about the differences between worlds, they cannot be confounded. In all their actions of giving, kind speech, beneficial conduct, and cooperation, they never depart from mindfulness of the Buddha, up to never departing from mindfulness of all aspects of omniscience. They further think: "I should be foremost among all beings, supreme, up to being the one upon whom all-knowing wisdom depends." If this bodhisattva arouses the power of great diligence, in a single moment they attain as many samādhis as there are dust particles in a million three-thousand great thousand world systems, up to manifesting as many bodhisattvas as retinue as there are dust particles in a million three-thousand great thousand world systems. If by the power of the bodhisattva's supreme vows they freely manifest, they surpass this number, to the extent that even in hundreds of thousands of millions of nayutas of kalpas, it cannot be known by counting.

爾時，金剛藏菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke verses saying:

七地修治方便慧，　　善集助道大願力，　復得人尊所攝持，　　為求勝智登八住。　

On the seventh ground, cultivating and refining skillful wisdom, Well accumulating aids to the path and the power of great vows, Again receiving the support of the Honored One among humans, To seek supreme wisdom, one ascends to the eighth dwelling.

功德成就恒慈愍，　　智慧廣大等虛空，　聞法能生決定力，　　是則寂滅無生忍。　

Merits accomplished, ever compassionate, Wisdom vast and equal to space, Hearing the Dharma can generate decisive power, This is the quiescent, non-arising patience.

知法無生無起相，　　無成無壞無盡轉，　離有平等絕分別，　　超諸心行如空住。　

Knowing dharmas have no birth, no arising characteristics, No formation, no destruction, no exhaustion or transformation, Departing from existence, equal, beyond discrimination, Transcending all mental activities, abiding like space.

成就是忍超戲論，　　甚深不動恒寂滅，　一切世間無能知，　　心相取著悉皆離。　

Accomplishing this patience, beyond conceptual elaboration, Extremely profound, unmoving, ever quiescent, All worldly beings cannot know it, All mental characteristics and attachments are left behind.

住於此地不分別，　　譬如比丘入滅定，　如夢渡河覺則無，　　如生梵天絕下欲。　

Dwelling on this ground without discrimination, Like a monk entering the cessation samadhi, Like crossing a river in a dream, upon waking it's gone, Like being born in the Brahma heaven, cut off from lower desires.

以本願力蒙勸導，　　歎其忍勝與灌頂，　語言：『我等眾佛法，　　汝今未獲當勤進。　

By the power of original vows, receiving guidance and encouragement, Praising their supreme patience and giving them consecration, Saying: "Our multitude of Buddha dharmas, You have not yet attained, you should diligently progress.

汝雖已滅煩惱火，　　世間惑焰猶熾然，　當念本願度眾生，　　悉使修因趣解脫。　

Though you have extinguished the fire of afflictions, The flames of delusion in the world still blaze fiercely, You should remember your original vow to liberate beings, Causing all to cultivate causes and tend towards liberation."

法性真常離心念，　　二乘於此亦能得，　不以此故為世尊，　　但以甚深無礙智。』　

The true nature of dharmas is eternal, beyond thoughts and notions, This state can also be attained by the two vehicles, But not for this reason are they called World-Honored Ones, Only for their profound, unobstructed wisdom."

如是人天所應供，　　與此智慧令觀察，　無邊佛法悉得成，　　一念超過曩眾行。　

Such ones worthy of offerings from humans and gods, Are given this wisdom to observe, Boundless Buddha dharmas are all accomplished, In one thought surpassing previous practices.

菩薩住茲妙智地，　　則獲廣大神通力，　一念分身遍十方，　　如船入海因風濟。　

Bodhisattvas dwelling on this wondrous wisdom ground, Obtain vast supernatural powers, In one thought dividing their bodies throughout the ten directions, Like a ship entering the sea aided by the wind.

心無功用任智力，　　悉知國土成壞住，　諸界種種各殊異，　　小大無量皆能了。　

The mind effortlessly employs the power of wisdom, Knowing all about the formation, destruction, and abiding of lands, The various realms each distinct, Small and great, infinite, all can be understood.

三千世界四大種，　　六趣眾生身各別，　及以眾寶微塵數，　　以智觀察悉無餘。　

The four great elements of the trichiliocosm, The bodies of beings in the six realms each different, And the number of jewels and particles, Are all observed by wisdom without remainder.

菩薩能知一切身，　　為化眾生同彼形，　國土無量種種別，　　悉為現形無不遍。　

Bodhisattvas can know all bodies, To transform beings they take on their forms, In countless different lands, They manifest forms everywhere without exception.

譬如日月住虛空，　　一切水中皆現影；　住於法界無所動，　　隨心現影亦復然。

Like the sun and moon abiding in empty space, Their reflections appear in all waters; Dwelling in the dharma realm without moving, They manifest reflections according to minds just the same.

隨其心樂各不同，　　一切眾中皆現身，　聲聞獨覺與菩薩，　　及以佛身靡不現。

According to the various delights of minds, They manifest bodies among all beings, Śrāvakas, pratyekabuddhas, and bodhisattvas, And even Buddha bodies, all are manifested.　

眾生國土業報身，　　種種聖人智法身，　虛空身相皆平等，　　普為眾生而示作。　

The karmic retribution bodies of beings in lands, The wisdom dharma bodies of various sages, The characteristics of space-like bodies all equal, Are universally demonstrated for beings.

十種聖智普觀察，　　復順慈悲作眾業，　所有佛法皆成就，　　持戒不動如須彌。　

With ten kinds of noble wisdom they universally observe, And following compassion perform various deeds, All Buddha dharmas are accomplished, Upholding precepts immovable like Mount Sumeru.

十力成就不動搖，　　一切魔眾無能轉，　諸佛護念天王禮，　　密跡金剛恒侍衛。　

The ten powers accomplished, unshakable, All Māra hosts unable to sway them, Buddhas protect them, heavenly kings bow, Vajra guardians constantly protect them.

此地功德無邊際，　　千萬億劫說不盡，　復以供佛善益明，　　如王頂上莊嚴具。　

The merits of this ground are boundless, Even in billions of kalpas they cannot be fully told, Further adorned by making offerings to Buddhas, Like ornaments on a king's crown.

菩薩住此第八地，　　多作梵王千界主，　演說三乘無有窮，　　慈光普照除眾惑。　

Bodhisattvas dwelling on this eighth ground, Often become Brahmā kings, lords of a thousand realms, Expounding the three vehicles without end, Their compassionate light universally illuminating, dispelling all delusions.

一念所獲諸三昧，　　百萬世界微塵等，　諸所作事悉亦然，　　願力示現復過是。　

The samādhis attained in one thought, Are equal to the particles in a million world systems, All their deeds are likewise, By the power of vows, their manifestations surpass even this.

菩薩第八不動地，　　我為汝等已略說，　若欲次第廣分別，　　經於億劫不能盡。」

The bodhisattva's eighth Immovable Ground, I have briefly explained for you all, If one wishes to explain in detail in sequence, Even in billions of kalpas it could not be exhausted."　

NINTH STAGE 第九地

說此菩薩八地時，　　如來現大神通力，　震動十方諸國土，　　無量億數難思議。　

When explaining this bodhisattva's eighth ground, The Tathagata displays great spiritual powers, Shaking the lands in the ten directions, Countless billions beyond conception.

一切知見無上尊，　　其身普放大光明，　照耀彼諸無量土，　　悉使眾生獲安樂。

The unsurpassed honored one of all knowledge and vision, His body universally emits great light, Illuminating those immeasurable lands, Causing all beings to attain peace and joy.　

菩薩無量百千億，　　俱時踊在虛空住，　以過諸天上妙供，　　供養說中最勝者。　

Countless hundreds of thousands of millions of bodhisattvas Simultaneously spring up and abide in space, Offering supremely wondrous heavenly offerings, To make offerings to the most excellent speaker.

大自在王自在天，　　悉共同心喜無量，　各以種種眾供具，　　供養甚深功德海。　

The great sovereign kings and self-mastering gods All together with one mind rejoice immeasurably, Each with various kinds of offerings Make offerings to this profound sea of merit.

復有天女千萬億，　　身心歡喜悉充遍，　各奏樂音無量種，　　供養人中大導師。

There are also billions of heavenly maidens, Their bodies and minds filled with joy, Each playing countless kinds of music To make offerings to the great guide among humans.　

是時眾樂同時奏，　　百千萬億無量別，悉以善逝威神力，　　演出妙音而讚歎：

At that time all the music plays simultaneously, Hundreds of thousands of millions, countless varieties, All by the power of the Well-Gone One's spiritual might Emit wondrous sounds and offer praise:

「寂靜調柔無垢害，　　隨所入地善修習，　心如虛空詣十方，　　廣說佛道悟群生。　

"Peaceful, gentle, and free from defilement, Skillfully cultivating according to the ground entered, With minds like space reaching the ten directions, Extensively proclaiming the Buddha's path to enlighten beings.

天上人間一切處，　　悉現無等妙莊嚴，　以從如來功德生，　　令其見者樂佛智。　

In all places in the heavens and human realm, Manifesting unequaled wondrous adornments, Born from the Tathagata's merits, Causing those who see to delight in Buddha's wisdom.

不離一剎詣眾土，　　如月普現照世間，　音聲心念悉皆滅，　　譬猶谷響無不應。

Without leaving one land they go to many lands, Like the moon universally appearing to illuminate the world. All sounds and thoughts are extinguished, Yet like an echo there is nothing unanswered.　

若有眾生心下劣，　　為彼演說聲聞行；　若心明利樂辟支，　　則為彼說中乘道。

For beings of inferior resolve, They expound the practices of the voice-hearers; For those with sharp faculties delighting in pratyekabuddhas, They explain the middle vehicle path.　

若有慈悲樂饒益，　　為說菩薩所行事；　若有最勝智慧心，　　則示如來無上法。　

For those with compassion delighting in benefiting others, They explain the deeds practiced by bodhisattvas; For those with supreme wisdom, They reveal the unsurpassed Dharma of the Tathagatas.

譬如幻師作眾事，　　種種形相皆非實，　菩薩智幻亦如是，　　雖現一切離有無。」　

Like a magician performing various acts, The various forms and appearances are all unreal. The bodhisattva's wisdom illusions are also thus, Though manifesting everything, they are free from existence and non-existence."

如是美音千萬種，　　歌讚佛已默然住。　解脫月言：「今眾淨，　　願說九地所行道！」

Thousands of myriads of such beautiful sounds Praise the Buddha and then become silent. Liberation Moon says: "Now the assembly is pure, Please expound the path practiced on the ninth ground!"

爾時，金剛藏菩薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩以如是無量智思量觀察，欲更求轉勝寂滅解脫，復修習如來智慧，入如來祕密法，觀察不思議大智性，淨諸陀羅尼三昧門，具廣大神通，入差別世界，修力、無畏、不共法，隨諸佛轉法輪，不捨大悲本願力，得入菩薩第九善慧地。

Buddhaputra! The bodhisattva mahāsattva, with such immeasurable wisdom, contemplates and observes, desiring to further seek superior quiescent liberation. They again cultivate the Tathāgata's wisdom, enter the Tathāgata's secret dharmas, observe the nature of inconceivable great wisdom, purify the doors of dhāraṇīs and samādhis, possess vast supernatural powers, enter differentiated worlds, cultivate the powers, fearlessnesses, and unique dharmas, follow the Buddhas in turning the Dharma wheel, do not abandon the power of their original vow of great compassion, and thus enter the bodhisattva's ninth ground of Good Wisdom.

「佛子！菩薩摩訶薩住此善慧地，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、聲聞獨覺法行、菩薩行法行、如來地法行、有為法行、無為法行。此菩薩以如是智慧，如實知眾生心稠林、煩惱稠林、業稠林、根稠林、解稠林、性稠林、樂欲稠林、隨眠稠林、受生稠林、習氣相續稠林、三聚差別稠林。此菩薩如實知眾生心種種相，所謂：雜起相、速轉相、壞不壞相、無形質相、無邊際相、清淨相、垢無垢相、縛不縛相、幻所作相、隨諸趣生相；如是百千萬億乃至無量，皆如實知。又知諸煩惱種種相，所謂：久遠隨行相、無邊引起相、俱生不捨相、眠起一義相、與心相應不相應相、隨趣受生而住相、三界差別相、愛見癡慢如箭深入過患相、三業因緣不絕相；略說乃至八萬四千，皆如實知。又知諸業種種相，所謂：善不善無記相、有表示無表示相、與心同生不離相、因自性剎那壞而次第集果不失相、有報無報相、受黑黑等眾報相、如田無量相、凡聖差別相、現受生受後受相、乘非乘定不定相；略說乃至八萬四千，皆如實知。又知諸根軟中勝相、先際後際差別無差別相、上中下相、煩惱俱生不相離相、乘非乘定不定相、淳熟調柔相、隨根網輕轉壞相、增上無能壞相、退不退差別相、遠隨共生不同相；略說乃至八萬四千，皆如實知。又知諸解軟中上、諸性軟中上、樂欲軟中上；皆略說乃至八萬四千。又知諸隨眠種種相，所謂：與深心共生相、與心共生相、心相應不相應差別相、久遠隨行相、無始不拔相、與一切禪定解脫三昧三摩鉢底神通相違相、三界相續受生繫縛相、令無邊心相續現起相、開諸處門相、堅實難治相、地處成就不成就相、唯以聖道拔出相。又知受生種種相，所謂：隨業受生相、六趣差別相、有色無色差別相、有想無想差別相、業為田愛水潤無明暗覆識為種子生後有芽相、名色俱生不相離相、癡愛希求續有相、欲受欲生無始樂著相、妄謂出三界貪求相。又知習氣種種相，所謂：行不行差別相、隨趣熏習相、隨眾生行熏習相、隨業煩惱熏習相、善不善無記熏習相、隨入後有熏習相、次第熏習相、不斷煩惱遠行不捨熏習相、實非實熏習相、見聞親近聲聞獨覺菩薩如來熏習相。又知眾生正定邪定不定相，所謂：正見正定相、邪見邪定相、二俱不定相、五逆邪定相、五根正定相、二俱不定相、八邪邪定相、正性正定相、更不作二俱離不定相、深著邪法邪定相、習行聖道正定相、二俱捨不定相。佛子！菩薩隨順如是智慧，名：住善慧地；住此地已，了知眾生諸行差別，教化調伏，令得解脫。

Buddhaputra! The bodhisattva-mahāsattva dwelling on this Ground of Good Wisdom truly knows the practices of wholesome, unwholesome, and neutral dharmas; the practices of defiled and undefiled dharmas; the practices of worldly and transcendent dharmas; the practices of conceivable and inconceivable dharmas; the practices of definite and indefinite dharmas; the practices of śrāvakas and pratyekabuddhas; the practices of bodhisattvas; the practices of the Tathāgata ground; the practices of conditioned dharmas; and the practices of unconditioned dharmas.

This bodhisattva, with such wisdom, truly knows the dense forests of beings' minds, afflictions, karma, faculties, understandings, natures, desires, latent tendencies, births, habitual tendencies, and the three groups of distinctions.

This bodhisattva truly knows the various characteristics of beings' minds, namely: characteristics of mixed arising, rapid transformation, destruction and indestructibility, formlessness, boundlessness, purity, defilement and non-defilement, bondage and non-bondage, illusory creation, and birth in various realms. They truly know hundreds of thousands of millions and countless such characteristics.

They also know the various characteristics of afflictions, namely: characteristics of long-term following, boundless arising, co-arising without abandonment, dormancy and awakening as one meaning, association and non-association with the mind, dwelling according to rebirth in various realms, distinctions of the three realms, faults of deeply penetrating like arrows of love, views, delusion, and pride, and unceasing causation of the three karmas. Briefly stated, they truly know up to 84,000 such characteristics.

Furthermore, they know the various characteristics of karma, such as: characteristics of wholesome, unwholesome, and neutral; manifest and non-manifest; co-arising with the mind and inseparability; momentary destruction of inherent nature while sequentially accumulating fruits without loss; with and without retribution; receiving various retributions like black and black; limitless like fields; distinctions between ordinary and noble beings; immediate, subsequent, and future retribution; definite and indefinite of vehicle and non-vehicle. Briefly stated, they truly know up to 84,000 such characteristics.

They also know the characteristics of faculties as weak, medium, and strong; the characteristics of distinction and non-distinction between past and future limits; superior, medium, and inferior characteristics; characteristics of co-arising with afflictions and inseparability; definite and indefinite characteristics of vehicle and non-vehicle; characteristics of maturity and pliancy; characteristics of slight transformation and destruction according to the web of faculties; characteristics of increase without the ability to destroy; characteristics of distinction between regression and non-regression; and characteristics of distant following and different co-arising. Briefly stated, they truly know up to 84,000 such characteristics.

They also know the weak, medium, and superior of various understandings, natures, and desires, each briefly stated up to 84,000.

Furthermore, they know the various characteristics of latent tendencies, namely: characteristics of co-arising with deep mind; co-arising with mind; distinction between association and non-association with mind; long-term following; beginningless and uneradicated; contradiction with all meditations, liberations, samādhis, samāpattis, and supernatural powers; binding to continuous rebirth in the three realms; causing endless minds to continuously arise; opening the doors of various sense bases; firm and difficult to cure; accomplishment and non-accomplishment of grounds and places; and characteristics of extraction only by the noble path.

They also know the various characteristics of taking birth, namely: characteristics of taking birth according to karma; distinctions of the six realms; distinctions between form and formlessness; distinctions between perception and non-perception; characteristics of karma as the field, craving as the water, ignorance as the darkness covering, consciousness as the seed producing the sprout of future existence; characteristics of name-and-form co-arising and inseparability; characteristics of delusion and craving seeking continued existence; characteristics of beginningless attachment to desire, receiving desire, and giving birth to desire; and characteristics of falsely thinking to have transcended the three realms while still craving.

They also know the various characteristics of habitual tendencies, namely: characteristics of distinction between action and non-action; characteristics of permeation according to realms; characteristics of permeation according to beings' actions; characteristics of permeation according to karma and afflictions; characteristics of permeation of wholesome, unwholesome, and neutral; characteristics of permeation entering subsequent existence; characteristics of sequential permeation; characteristics of permeation of unbroken afflictions traveling far without abandonment; characteristics of permeation of real and unreal; and characteristics of permeation from seeing, hearing, and being close to śrāvakas, pratyekabuddhas, bodhisattvas, and Tathāgatas.

They also know the characteristics of beings' correct determination, wrong determination, and indetermination, namely: characteristics of correct views and correct determination; characteristics of wrong views and wrong determination; characteristics of both being indeterminate; characteristics of the five heinous acts and wrong determination; characteristics of the five faculties and correct determination; characteristics of both being indeterminate; characteristics of the eight wrong practices and wrong determination; characteristics of correct nature and correct determination; characteristics of no longer engaging in either and being indeterminate; characteristics of deep attachment to wrong dharmas and wrong determination; characteristics of practicing the noble path and correct determination; and characteristics of abandoning both and being indeterminate.

Buddhaputra! When a bodhisattva accords with such wisdom, it is called dwelling on the Ground of Good Wisdom. Dwelling on this ground, they fully understand the various distinctions in beings' actions, and they teach and subdue them, causing them to attain liberation.

「佛子！此菩薩善能演說聲聞乘法、獨覺乘法、菩薩乘法、如來地法；一切行處，智隨行故，能隨眾生根、性、欲、解、所行有異、諸聚差別，亦隨受生、煩惱、眠、縛、諸業習氣而為說法，令生信解，增益智慧，各於其乘而得解脫。

Buddhaputra! This bodhisattva is skilled in expounding the dharmas of the Śrāvaka vehicle, the Pratyekabuddha vehicle, the Bodhisattva vehicle, and the Tathāgata ground. In all places of practice, because wisdom follows action, they are able to adapt to the different roots, natures, desires, understandings, and practices of various groups of beings. They also teach the Dharma according to beings' rebirths, afflictions, dormant tendencies, bondages, and karmic habitual energies, causing them to generate faith and understanding, increase wisdom, and attain liberation each according to their respective vehicle.

「佛子！菩薩住此善慧地，作大法師，具法師行，善能守護如來法藏，以無量善巧智，起四無礙辯，用菩薩言辭而演說法。此菩薩常隨四無礙智轉，無暫捨離。何等為四，所謂：法無礙智、義無礙智、辭無礙智、樂說無礙智。此菩薩以法無礙智，知諸法自相；義無礙智，知諸法別相；辭無礙智，無錯謬說；樂說無礙智，無斷盡說。復次，以法無礙智，知諸法自性；義無礙智，知諸法生滅；辭無礙智，安立一切法不斷說；樂說無礙智，隨所安立，不可壞無邊說。復次，以法無礙智，知現在法差別；義無礙智，知過去、未來法差別；辭無礙智，於去、來、今法無錯謬說；樂說無礙智，於一一世無邊法明了說。復次，以法無礙智，知法差別；義無礙智，知義差別；辭無礙智，隨其言音說；樂說無礙智，隨其心樂說。復次，法無礙智，以法智知差別不異；義無礙智，以比智知差別如實；辭無礙智，以世智差別說；樂說無礙智，以第一義智善巧說。復次，法無礙智，知諸法一相不壞；義無礙智，知蘊、界、處、諦、緣起善巧；辭無礙智，以一切世間易解了美妙音聲、文字說；樂說無礙智，以轉勝無邊法明說。復次，法無礙智，知一乘平等性；義無礙智，知諸乘差別性；辭無礙智，說一切乘無差別；樂說無礙智，說一一乘無邊法。復次，法無礙智，知一切菩薩行、智行、法行智隨證；義無礙智，知十地分位義差別；辭無礙智，說地道無差別相；樂說無礙智，說一一地無邊行相。復次，法無礙智，知一切如來一念成正覺；義無礙智，知種種時、種種處等各差別；辭無礙智，說成正覺差別；樂說無礙智，於一一句法無量劫說不盡。復次，法無礙智，知一切如來語、力、無所畏、不共佛法，大慈大悲，辯才方便，轉法輪，一切智智隨證；義無礙智，知如來隨八萬四千眾生心、行、根、解、差別音聲；辭無礙智，隨一切眾生行，以如來音聲差別說；樂說無礙智，隨眾生信解，以如來智清淨行圓滿說。

Buddhaputra! The bodhisattva dwelling on this Ground of Good Wisdom becomes a great Dharma teacher, possessing the conduct of a Dharma teacher, skillfully able to protect the Tathagata's Dharma treasury. With immeasurable skillful wisdom, they give rise to the four kinds of unobstructed eloquence, using bodhisattva speech to expound the Dharma. This bodhisattva constantly follows the four kinds of unobstructed wisdom, never abandoning them even for a moment. What are these four? Namely: unobstructed wisdom of Dharma, unobstructed wisdom of meaning, unobstructed wisdom of expression, and unobstructed wisdom of eloquence.

With unobstructed wisdom of Dharma, this bodhisattva knows the self-characteristics of all dharmas; with unobstructed wisdom of meaning, they know the distinct characteristics of all dharmas; with unobstructed wisdom of expression, they speak without error; with unobstructed wisdom of eloquence, they speak without interruption.

Furthermore, with unobstructed wisdom of Dharma, they know the inherent nature of all dharmas; with unobstructed wisdom of meaning, they know the arising and ceasing of all dharmas; with unobstructed wisdom of expression, they establish and expound all dharmas without interruption; with unobstructed wisdom of eloquence, they expound endlessly according to what has been established.

Moreover, with unobstructed wisdom of Dharma, they know the distinctions of present dharmas; with unobstructed wisdom of meaning, they know the distinctions of past and future dharmas; with unobstructed wisdom of expression, they speak without error about past, present, and future dharmas; with unobstructed wisdom of eloquence, they clearly expound limitless dharmas for each time period.

Additionally, with unobstructed wisdom of Dharma, they know the distinctions of dharmas; with unobstructed wisdom of meaning, they know the distinctions of meanings; with unobstructed wisdom of expression, they speak according to the sounds of speech; with unobstructed wisdom of eloquence, they speak according to the delights of minds.

Furthermore, unobstructed wisdom of Dharma knows distinctions through dharma wisdom without difference; unobstructed wisdom of meaning knows distinctions as they truly are through comparative wisdom; unobstructed wisdom of expression speaks of distinctions through worldly wisdom; unobstructed wisdom of eloquence skillfully speaks through the wisdom of ultimate truth.

Moreover, unobstructed wisdom of Dharma knows the non-destructible single characteristic of all dharmas; unobstructed wisdom of meaning skillfully knows the aggregates, elements, sense bases, truths, and dependent origination; unobstructed wisdom of expression speaks using beautiful sounds and words easily understood by all in the world; unobstructed wisdom of eloquence expounds ever more excellent and limitless dharmas.

Furthermore, unobstructed wisdom of Dharma knows the equal nature of the One Vehicle; unobstructed wisdom of meaning knows the distinct natures of various vehicles; unobstructed wisdom of expression speaks of all vehicles without distinction; unobstructed wisdom of eloquence expounds limitless dharmas for each vehicle.

Additionally, unobstructed wisdom of Dharma knows and realizes all bodhisattva practices, wisdom practices, and Dharma practices; unobstructed wisdom of meaning knows the distinct meanings of the ten stages; unobstructed wisdom of expression speaks of the indistinct characteristics of the path of the stages; unobstructed wisdom of eloquence expounds the limitless aspects of each stage.

Moreover, unobstructed wisdom of Dharma knows that all Tathagatas attain perfect enlightenment in a single thought; unobstructed wisdom of meaning knows the distinctions of various times and places; unobstructed wisdom of expression speaks of the distinctions in attaining perfect enlightenment; unobstructed wisdom of eloquence expounds inexhaustibly on each sentence of the Dharma for immeasurable kalpas.

Lastly, unobstructed wisdom of Dharma knows and realizes all Tathagatas' speech, powers, fearlessnesses, unique Buddha dharmas, great loving-kindness and compassion, eloquent skillful means, turning of the Dharma wheel, and all-knowing wisdom; unobstructed wisdom of meaning knows the Tathagata's distinct sounds according to the minds, practices, faculties, and understandings of 84,000 types of beings; unobstructed wisdom of expression speaks with the Tathagata's distinct sounds according to all beings' practices; unobstructed wisdom of eloquence expounds completely with the Tathagata's pure wisdom according to beings' faith and understanding.

「佛子！菩薩住第九地，得如是善巧無礙智，得如來妙法藏，作大法師，得義陀羅尼、法陀羅尼、智陀羅尼、光照陀羅尼、善慧陀羅尼、眾財陀羅尼、威德陀羅尼、無礙門陀羅尼、無邊際陀羅尼、種種義陀羅尼，如是等百萬阿僧祇陀羅尼門皆得圓滿，以百萬阿僧祇善巧音聲辯才門而演說法。此菩薩得如是百萬阿僧祇陀羅尼門已，於無量佛所一一佛前，悉以如是百萬阿僧祇陀羅尼門聽聞正法，聞已不忘，以無量差別門為他演說。此菩薩初見於佛，頭頂禮敬，即於佛所得無量法門；此所得法門，非彼聞持諸大聲聞，於百千劫所能領受。此菩薩得如是陀羅尼、如是無礙智，坐於法座而說於法；大千世界滿中眾生，隨其心樂差別為說；唯除諸佛及受職菩薩，其餘眾會威德光明無能與比。此菩薩處於法座，欲以一音，令諸大眾皆得解了，即得解了；或時欲以種種音聲，令諸大眾皆得開悟；或時心欲放大光明，演說法門；或時心欲於其身上一一毛孔，皆演法音；或時心欲乃至三千大千世界所有一切形、無形物，皆悉演出妙法言音；或時心欲發一言音，周遍法界，悉令解了；或時心欲一切言音，皆作法音，恒住不滅；或時心欲一切世界簫、笛、鐘、鼓及以歌詠，一切樂聲皆演法音；或時心欲於一字中，一切法句言音差別，皆悉具足；或時心欲令不可說無量世界地、水、火、風四大聚中所有微塵，一一塵中皆悉演出不可說法門。如是所念，一切隨心，無不得者。

Buddhaputra! The bodhisattva dwelling on the ninth ground attains such skillful unobstructed wisdom, attains the Tathagata's wondrous Dharma treasury, becomes a great Dharma teacher, and attains the dhāraṇīs of meaning, Dharma, wisdom, illumination, good wisdom, all wealth, majestic virtue, unobstructed gates, boundlessness, and various meanings. They fully attain a million asaṃkhyeya such dhāraṇī gates and expound the Dharma through a million asaṃkhyeya gates of skillful voices and eloquence.

Having attained these million asaṃkhyeya dhāraṇī gates, this bodhisattva, before countless Buddhas, listens to the true Dharma through these million asaṃkhyeya dhāraṇī gates, never forgets what is heard, and expounds it to others through countless different gates. When this bodhisattva first sees a Buddha, bowing their head in respect, they immediately attain countless Dharma gates from the Buddha. The Dharma gates thus attained cannot be comprehended by great voice-hearers who have heard and retained teachings, even after hundreds of thousands of kalpas.

This bodhisattva, having attained such dhāraṇīs and unobstructed wisdom, sits on the Dharma seat and expounds the Dharma. To sentient beings filling a great trichiliocosm, they teach according to each being's mental inclinations. Except for Buddhas and consecrated bodhisattvas, no other assembly can compare to their majestic virtue and radiance.

This bodhisattva, seated on the Dharma seat, can, if wishing to use a single sound to make the great assembly understand, immediately cause them to understand. Sometimes they wish to use various sounds to enlighten the great assembly. Sometimes their mind wishes to emit great light to expound Dharma gates. Sometimes their mind wishes each pore of their body to emit the sound of Dharma. Sometimes their mind wishes all things, with or without form, in the trichiliocosm to emit the wondrous sound of Dharma speech. Sometimes their mind wishes to emit a single sound that pervades the Dharma realm, causing all to understand. Sometimes their mind wishes all sounds to become Dharma sounds, constantly abiding without cessation. Sometimes their mind wishes all the sounds of flutes, pipes, bells, drums, and songs in all worlds to expound the Dharma. Sometimes their mind wishes to encompass all Dharma phrases and different sounds within a single letter. Sometimes their mind wishes each particle in the four great elements - earth, water, fire, and wind - of countless, inexpressible worlds to expound countless, inexpressible Dharma gates.

All such thoughts are fulfilled according to their mind, without exception.

「佛子！此菩薩，假使三千大千世界所有眾生咸至其前，一一皆以無量言音而興問難，一一問難各各不同；菩薩於一念頃悉能領受，仍以一音普為解釋，令隨心樂，各得歡喜。如是乃至不可說世界所有眾生，一剎那間，一一皆以無量言音而興問難，一一問難各各不同；菩薩於一念頃悉能領受，亦以一音普為解釋，各隨心樂，令得歡喜。乃至不可說不可說世界滿中眾生，菩薩皆能隨其心樂、隨根、隨解而為說法，承佛神力廣作佛事，普為一切作所依怙。佛子！此菩薩復更精進，成就智明。假使一毛端處有不可說世界微塵數諸佛眾會，一一眾會有不可說世界微塵數眾生，一一眾生有不可說世界微塵數性、欲，彼諸佛隨其性、欲各與法門；如一毛端處，一切法界處悉亦如是。如是所說無量法門，菩薩於一念中悉能領受，無有忘失。

Buddhaputra! If all the beings in a billion-world universe were to come before this bodhisattva, each using countless voices to raise questions, with each question being different, the bodhisattva would be able to understand them all in a single thought-moment. Moreover, using a single voice, the bodhisattva would explain and answer for all, causing each to rejoice according to their inclinations.

Even up to the beings in an indescribable number of worlds, in a single instant, if each were to use countless voices to raise questions, with each question being different, the bodhisattva would be able to understand them all in a single thought-moment. Again, using a single voice, the bodhisattva would explain and answer for all, causing each to rejoice according to their inclinations.

Even up to an indescribable number of indescribable worlds filled with beings, the bodhisattva would be able to teach the Dharma according to their inclinations, faculties, and understanding. Empowered by the Buddha's spiritual power, the bodhisattva would extensively perform Buddha-work, universally serving as a refuge for all.

Buddhaputra! This bodhisattva further progresses diligently and accomplishes wisdom and illumination. Suppose on the tip of a single hair there were assemblies of Buddhas as numerous as the atoms in an indescribable number of worlds. In each assembly, there were beings as numerous as the atoms in an indescribable number of worlds. Each being had natures and desires as numerous as the atoms in an indescribable number of worlds. Those Buddhas would teach Dharma gates according to each being's nature and desires. As it is on the tip of a single hair, so it is throughout the entire Dharmadhātu. The bodhisattva can receive and retain all these countless Dharma gates in a single thought-moment, without forgetting any of them.

「佛子！菩薩住此第九地，晝夜專勤更無餘念，唯入佛境界親近如來，入諸菩薩甚深解脫，常在三昧，恒見諸佛，未曾捨離。一一劫中見無量佛、無量百佛、無量千佛，乃至無量百千億那由他佛，恭敬尊重，承事供養，於諸佛所種種問難，得說法陀羅尼，所有善根轉更明淨。譬如真金，善巧金師用作寶冠，轉輪聖王以嚴其首，四天下內一切小王及諸臣民諸莊嚴具無與等者；此第九地菩薩善根亦復如是，一切聲聞、辟支佛及下地菩薩所有善根無能與等。佛子！譬如二千世界主大梵天王，身出光明，二千界中幽遠之處悉能照耀，除其黑闇；此地菩薩所有善根亦復如是，能出光明照眾生心，煩惱黑闇皆令息滅。此菩薩，十波羅蜜中，力波羅蜜最勝；餘波羅蜜非不修行，但隨力隨分。

Buddhaputra! The bodhisattva dwelling on this ninth ground is diligent day and night without any other thoughts, only entering the realm of the Buddha, drawing near to the Tathagata, entering the profound liberation of all bodhisattvas, always in samadhi, constantly seeing all Buddhas, never separating from them. In each kalpa, they see immeasurable Buddhas, hundreds of Buddhas, thousands of Buddhas, up to immeasurable hundreds of thousands of millions of nayutas of Buddhas, respectfully honoring, serving, and making offerings to them. They ask various difficult questions to the Buddhas, obtain the dharani of expounding the Dharma, and their good roots become increasingly pure.

It is like pure gold that a skilled goldsmith uses to make a crown for a wheel-turning sage king to adorn his head. Among the four continents, all the lesser kings, ministers, and people have no ornaments that can compare to it. Similarly, the good roots of this ninth-ground bodhisattva are such that all the good roots of sravakas, pratyekabuddhas, and bodhisattvas of lower grounds cannot equal them.

Buddhaputra! It is like the Great Brahma King, the lord of two thousand worlds, whose body emits light that can illuminate all remote places within the two thousand worlds, dispelling their darkness. Similarly, the good roots of this ground's bodhisattva can emit light that illuminates the minds of sentient beings, causing all the darkness of afflictions to cease.

For this bodhisattva, among the ten paramitas, the paramita of power is supreme. The other paramitas are not unpracticed, but are cultivated according to their strength and capacity.

「佛子！是名：略說菩薩摩訶薩第九善慧地；若廣說者，於無量劫亦不能盡。佛子！菩薩摩訶薩住此地，多作二千世界主大梵天王，善能統理，自在饒益，能為一切聲聞、緣覺及諸菩薩分別演說波羅蜜行；隨眾生心，所有問難無能屈者。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，乃至不離念一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝，乃至為一切智智依止者。』此菩薩若發勤精進，於一念頃，得百萬阿僧祇國土微塵數三昧，乃至示現百萬阿僧祇國土微塵數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，乃至百千億那由他劫不能數知。」

Buddhaputra! This is called: a brief explanation of the bodhisattva mahasattva's ninth Ground of Good Wisdom. If explained in detail, it could not be exhausted even in countless kalpas.

Buddhaputra! The bodhisattva mahasattva dwelling on this ground often becomes the Great Brahma King, lord of two thousand worlds. They are skilled in governing and freely benefiting others. They can expound on the practice of the paramitas for all sravakas, pratyekabuddhas, and bodhisattvas. They can answer all questions according to the minds of sentient beings, and none can surpass them.

In all their actions of giving, kind speech, beneficial conduct, and working together, they never depart from mindfulness of the Buddha, up to never departing from mindfulness of all kinds of wisdom and omniscience. They further think: "I should be foremost and supreme among all sentient beings, up to being the one on whom all-knowing wisdom depends."

If this bodhisattva exerts diligent effort, in a single moment they can attain as many samadhis as there are dust particles in a hundred million asaṃkhyeya lands, up to manifesting as many bodhisattvas as attendants as there are dust particles in a hundred million asaṃkhyeya lands. If they use the power of the bodhisattva's supreme vows to freely manifest, they can exceed this number, to the extent that it cannot be known even in hundreds of thousands of billions of nayutas of kalpas.

爾時，金剛藏菩薩欲重宣其義而說頌曰：

At that time, Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

無量智力善觀察，　　最上微妙世難知，　普入如來祕密處，　　利益眾生入九地。

With immeasurable wisdom power observing well, The supreme and subtle is difficult for the world to know. Universally entering the Tathāgata's secret places, Benefiting beings, entering the ninth ground.　

總持三昧皆自在，　　獲大神通入眾剎，　力智無畏不共法，　　願力悲心入九地。　

Mastering all dhāraṇīs and samādhis, Attaining great spiritual powers to enter many lands. Powers, wisdom, fearlessness, and unique dharmas, With the power of vows and compassionate heart, entering the ninth ground.

住於此地持法藏，　　了善不善及無記，　有漏無漏世出世，　　思不思議悉善知。　

Dwelling on this ground, upholding the Dharma treasury, Understanding good, bad, and neutral, Defiled and undefiled, worldly and transcendent, Knowing well the conceivable and inconceivable.

若法決定不決定，　　三乘所作悉觀察，　有為無為行差別，　　如是而知入世間。　

Whether dharmas are definite or indefinite, Observing all that is done in the three vehicles, The differences between conditioned and unconditioned practices, Thus knowing and entering the world.

若欲知諸眾生心，　　則能以智如實知，　種種速轉壞非壞，　　無質無邊等眾相。　

If wishing to know the minds of all beings, One can know them as they truly are through wisdom, The various swift changes, destructible and indestructible, The myriad characteristics without substance or limit.

煩惱無邊恒共伴，　　眠起一義續諸趣，　業性種種各差別，　　因壞果集皆能了。

Afflictions without end are constant companions, Sleeping and waking, one meaning continuing through all destinies. The nature of karma is various and each different, Understanding the destruction of causes and accumulation of results.　

諸根種種下中上，　　先後際等無量別，　解性樂欲亦復然，　　八萬四千靡不知。　

The various faculties - low, middle, and high, Countless differences in past and future limits, Natures of understanding and desires are also thus, Of the 84,000, none are unknown.

眾生惑見恒隨縛，　　無始稠林未除翦，　與志共俱心並生，　　常相羈繫不斷絕。　

Beings' deluded views constantly bind them, The beginningless dense forest not yet cleared, Arising together with aspirations and mind, Constantly fettered without interruption.

但唯妄想非實物，　　不離於心無處所，　禪定境排仍退轉，　　金剛道滅方畢竟。

But these are only false imaginations, not real things, Not separate from the mind, without location, Even meditative states are pushed away and regress, Only the Vajra Path of extinction is final.　

六趣受生各差別，　　業田愛潤無明覆，　識為種子名色芽，　　三界無始恒相續。

The six realms of rebirth each have their differences, The field of karma is moistened by love and covered by ignorance, Consciousness is the seed, name and form are the sprouts, The three realms continue endlessly without beginning.　

惑業心習生諸趣，　　若離於此不復生；　眾生悉在三聚中，　　或溺於見或行道。

Delusion, karma, and mental habits give birth to various destinies, If separated from these, one is no longer reborn; All beings are within the three groups, Some are drowned in views, others practice the path.　

住於此地善觀察，　　隨其心樂及根解，　悉以無礙妙辯才，　　如其所應差別說。　

Dwelling on this ground, one observes well, According to beings' mental inclinations and faculties, With unobstructed wonderful eloquence, One expounds differently as appropriate.

處於法座如師子，　　亦如牛王寶山王，　又如龍王布密雲，　　霔甘露雨充大海。

Seated on the Dharma throne like a lion, Also like the king of bulls or the king of jeweled mountains, Again like the dragon king spreading dense clouds, Raining sweet dew to fill the great ocean.　

善知法性及奧義，　　隨順言辭能辯說，　總持百萬阿僧祇，　　譬如大海受眾雨。　

Well knowing the nature of dharmas and their profound meaning, Able to expound with words that accord with understanding, Retaining hundreds of thousands of asaṃkhyeyas, Like the great ocean receiving all rains.

總持三昧皆清淨，　　能於一念見多佛，　一一佛所皆聞法，　　復以妙音而演暢。　

All dhāraṇīs and samādhis are pure, Able to see many Buddhas in a single thought, Hearing the Dharma from each Buddha, And again expounding it with wondrous sounds.

若欲三千大千界，　　教化一切諸群生，　如雲廣布無不及，　　隨其根欲悉令喜。　

If wishing to teach all beings In three thousand great thousand-fold worlds, Like clouds spreading widely, reaching everywhere, Delighting all according to their roots and desires.

毛端佛眾無有數，　　眾生心樂亦無極，　悉應其心與法門，　　一切法界皆如是。　

Countless Buddha assemblies on a hair-tip, Beings' mental delights are also limitless, Responding to all minds with Dharma gates, All dharma realms are thus.

菩薩勤加精進力，　　復獲功德轉增勝，　聞持爾所諸法門，　　如地能持一切種。　

The bodhisattva diligently applies vigor, Again attaining ever-increasing merits, Hearing and retaining all these Dharma gates, Like the earth able to support all seeds.

十方無量諸眾生，　　咸來親近會中坐，　一念隨心各問難，　　一音普對悉充足。　

Countless beings from the ten directions, All come near and sit in the assembly, In one thought, each asks questions according to their mind, With one voice, all are universally answered to satisfaction.

住於此地為法王，　　隨機誨誘無厭倦，　日夜見佛未曾捨，　　入深寂滅智解脫。　

Dwelling on this ground as a Dharma king, Teaching tirelessly according to capacities, Seeing Buddhas day and night without ever abandoning, Entering deep quiescence and wisdom liberation.

供養諸佛善益明，　　如王頂上妙寶冠，　復使眾生煩惱滅，　　譬如梵王光普照。　

Making offerings to all Buddhas, goodness clearly increases, Like a wondrous jeweled crown on a king's head, Again causing beings' afflictions to be extinguished, Like Brahma's light universally illuminating.

住此多作大梵王，　　以三乘法化眾生，　所行善業普饒益，　　乃至當成一切智。　

Dwelling here, often becoming a Great Brahma King, Using the three vehicles' Dharma to transform beings, The good deeds practiced universally benefit all, Until finally attaining all-knowing wisdom.

一念所入諸三昧，　　阿僧祇剎微塵數，　見佛說法亦復然，　　願力所作復過此。　

Samādhis entered in a single thought, Are as numerous as dust motes in asaṃkhyeya lands, Seeing Buddhas and hearing Dharma are also thus, What is done by the power of vows surpasses even this.

此是第九善慧地，　　大智菩薩所行處，　甚深微妙難可見，　　我為佛子已宣說。」

This is the ninth ground of Good Wisdom, The place where great wise bodhisattvas practice, Extremely profound and subtle, difficult to perceive, I have expounded it for the Buddha's children.

TENTH STAGE 第十地

淨居天眾那由他，　　聞此地中諸勝行，　空中踊躍心歡喜，　　悉共虔誠供養佛。　

Nayutas of Pure Abode deities, Hearing of the supreme practices on this ground, Leap joyfully in the sky, And all sincerely make offerings to the Buddha.

不可思議菩薩眾，　　亦在空中大歡喜，　俱然最上悅意香，　　普熏眾會令清淨。　

Inconceivable hosts of bodhisattvas, Also greatly rejoice in the sky, Together they burn the most pleasing incense, Perfuming the assembly, making all pure.

自在天王與天眾，　　無量億數在虛空，　普散天衣供養佛，　　百千萬種繽紛下。

The Lord of the Self-Mastery Heaven and heavenly hosts, Countless billions in the sky, Scatter celestial garments to make offerings to the Buddha, Hundreds of thousands of kinds fluttering down.　

天諸采女無有量，　　靡不歡欣供養佛，　各奏種種妙樂音，　　悉以此言而讚歎：

Innumerable celestial maidens, All joyfully make offerings to the Buddha, Each playing various wondrous music, And with these words offer praise:

「佛身安坐一國土，　　一切世界悉現身，　身相端嚴無量億，　　法界廣大悉充滿。　

"The Buddha's body sits peacefully in one land, Yet manifests bodies in all worlds, With dignified marks, billions beyond measure, Filling the vast Dharma realm completely.

於一毛孔放光明，　　普滅世間煩惱暗，　國土微塵可知數，　　此光明數不可測。　

From each pore emitting light, Universally extinguishing the darkness of worldly afflictions, The number of atoms in lands can be known, But the number of these light rays cannot be fathomed.

或見如來具眾相，　　轉於無上正法輪，　或見遊行諸佛剎，　　或見寂然安不動。

Some see the Tathagata with all marks complete, Turning the unsurpassed wheel of the true Dharma, Some see him traveling through Buddha lands, Some see him sitting still and unmoving.　

或現住於兜率宮，　　或現下生入母胎，　或示住胎或出胎，　　悉令無量國中見。

Some see him dwelling in Tusita Heaven, Some see him descending to enter his mother's womb, Some see him abiding in the womb or being born, All seen in countless lands.　

或現出家修世道，　　或現道場成正覺，　或現說法或涅槃，　　普使十方無不覩。

Some see him leaving home to cultivate the worldly path, Some see him at the site of enlightenment attaining perfect awakening, Some see him teaching the Dharma or entering nirvana, Causing all in the ten directions to behold.　

譬如幻師知幻術，　　在於大眾多所作；　如來智慧亦復然，　　於世間中普現身。　

Like a magician skilled in magical arts, Performing many feats before the crowd; The Tathagata's wisdom is also thus, Manifesting bodies throughout the world.

佛住甚深真法性，　　寂滅無相同虛空，　而於第一實義中，　　示現種種所行事。

The Buddha abides in the profound true nature of dharmas, Quiescent and markless like empty space, Yet within the ultimate truth, He manifests various practices.　

所作利益眾生事，　　皆依法性而得有，　相與無相無差別，　　入於究竟皆無相。

All that is done to benefit beings, Depends on the nature of dharmas to exist, Form and formlessness are non-dual, Entering the ultimate, all is without characteristics.　

若有欲得如來智，　　應離一切妄分別，　有無通達皆平等，　　疾作人天大導師。」　

If one wishes to attain the Tathagata's wisdom, One should abandon all false discriminations, Equally comprehend existence and non-existence, And swiftly become a great guide for humans and gods."

無量無邊天女眾，　　種種言音稱讚已，　身心寂靜共安樂，　　瞻仰如來默然住。

Countless celestial maidens, Having praised with various voices, Their bodies and minds tranquil and joyful, Gaze at the Tathagata who remains silent.　

即時菩薩解脫月，　　知諸眾會咸寂靜，　向金剛藏而請言：　　「大無畏者真佛子！

Then Bodhisattva Liberation Moon, Knowing the assembly had become completely silent, Addressed Vajragarbha saying: "O Fearless One, true child of Buddha!　

從第九地入十地，　　所有功德諸行相，　及以神通變化事，　　願聰慧者為宣說！」

From the ninth ground entering the tenth ground, All the meritorious qualities and characteristics of practices, As well as spiritual powers and transformations, Please, O wise one, expound for us!"

爾時，金剛藏菩薩摩訶薩告解脫月菩薩言：

At that time, Bodhisattva Vajragarbha Mahāsattva said to Bodhisattva Liberation Moon:

「佛子！菩薩摩訶薩從初地乃至第九地，以如是無量智慧觀察覺了已，善思惟修習，善滿足白法，集無邊助道法，增長大福德智慧，廣行大悲，知世界差別，入眾生界稠林，入如來所行處，隨順如來寂滅行，常觀察如來力、無所畏、不共佛法，名為：得一切種、一切智智受職位。

Buddhaputra! The bodhisattva mahāsattva, from the first ground up to the ninth ground, having observed and realized with such immeasurable wisdom, having well contemplated and cultivated, having well fulfilled the pure dharmas, having gathered boundless dharmas that assist the path, having increased great merit, virtue and wisdom, having broadly practiced great compassion, knowing the differences between worlds, entering the dense forest of the realm of sentient beings, entering the places where the Tathāgata practices, following the Tathāgata's practice of quiescence, constantly observing the Tathāgata's powers, fearlessnesses, and unique Buddha dharmas, is said to: have attained the position of receiving the office of all kinds of all-knowing wisdom.

「佛子！菩薩摩訶薩以如是智慧入受職地已，即得菩薩離垢三昧、入法界差別三昧、莊嚴道場三昧、一切種華光三昧、海藏三昧、海印三昧、虛空界廣大三昧、觀一切法自性三昧、知一切眾生心行三昧、一切佛皆現前三昧，如是等百萬阿僧祇三昧皆現在前。菩薩於此一切三昧，若入若起，皆得善巧，亦善了知一切三昧所作差別。其最後三昧，名：受一切智勝職位。此三昧現在前時，有大寶蓮華忽然出生。其華廣大，量等百萬三千大千世界，以眾妙寶間錯莊嚴，超過一切世間境界；出世善根之所生起，知諸法如幻性眾行所成，恒放光明普照法界，非諸天處之所能有；毘瑠璃摩尼寶為莖，栴檀王為臺，碼碯為鬚，閻浮檀金為葉，其華常有無量光明，眾寶為藏，寶網彌覆，十三千大千世界微塵數蓮華以為眷屬。爾時，菩薩坐此華座，身相大小正相稱可；無量菩薩以為眷屬，各坐其餘蓮華之上，周匝圍遶，一一各得百萬三昧，向大菩薩一心瞻仰。

Buddhaputra! When the bodhisattva mahāsattva enters the stage of receiving the position with such wisdom, they immediately attain the bodhisattva's samādhi of purity, the samādhi of entering the distinctions of the dharma realm, the samādhi of adorning the site of enlightenment, the samādhi of all kinds of flower radiance, the samādhi of ocean treasury, the samādhi of ocean seal, the samādhi of the vast expanse of space, the samādhi of observing the self-nature of all dharmas, the samādhi of knowing the mental activities of all sentient beings, and the samādhi of all Buddhas appearing before one. A hundred million asaṃkhyeyas of such samādhis all appear before them.

The bodhisattva becomes skillful in entering and arising from all these samādhis, and also thoroughly understands the different functions of all samādhis. The final samādhi is called: Receiving the Supreme Position of All-Knowing Wisdom. When this samādhi appears, a great jeweled lotus flower suddenly emerges. This flower is vast, equal in measure to a hundred million trichiliocosms, adorned with various wonderful jewels, surpassing all worldly realms. It arises from transcendent good roots, is formed by actions knowing all dharmas as illusory in nature, constantly emits light illuminating the entire dharma realm, and cannot be found in any heavenly realm.

Its stem is made of vaiḍūrya maṇi jewels, its pistil of sandalwood king, its stamens of agate, and its petals of jambūnada gold. The flower constantly emits limitless light, has a treasury of jewels, is covered by a net of jewels, and is accompanied by as many lotus flowers as there are dust particles in ten trichiliocosms.

At that time, the bodhisattva sits on this flower seat, their body's size perfectly proportionate. Countless bodhisattvas serve as their retinue, each sitting on the other lotus flowers, surrounding them on all sides. Each attains a hundred thousand samādhis and gazes single-mindedly at the great bodhisattva.

「佛子！此大菩薩并其眷屬坐華座時，所有光明及以言音普皆充滿十方法界，一切世界咸悉震動，惡趣休息，國土嚴淨，同行菩薩靡不來集，人天音樂同時發聲，所有眾生悉得安樂，以不思議供養之具供一切佛，諸佛眾會悉皆顯現。

Buddhaputra! When this great bodhisattva and their retinue sit on the flower seat, their light and voices completely fill the ten directions of the Dharma realm. All worlds tremble, evil destinies cease, and lands become pure and adorned. Fellow practicing bodhisattvas all gather without exception. Human and celestial music sounds simultaneously. All beings attain peace and happiness. With inconceivable offerings, they make offerings to all Buddhas. The assemblies of all Buddhas all appear.

「佛子！此菩薩坐彼大蓮華座時，於兩足下放百萬阿僧祇光明，普照十方諸大地獄，滅眾生苦；於兩膝輪放百萬阿僧祇光明，普照十方諸畜生趣，滅眾生苦；於臍輪中放百萬阿僧祇光明，普照十方閻羅王界，滅眾生苦；從左右脇放百萬阿僧祇光明，普照十方一切人趣，滅眾生苦；從兩手中放百萬阿僧祇光明，普照十方一切諸天及阿脩羅所有宮殿；從兩肩上放百萬阿僧祇光明，普照十方一切聲聞；從其項背放百萬阿僧祇光明，普照十方辟支佛身；從其面門放百萬阿僧祇光明，普照十方初始發心乃至九地諸菩薩身；從兩眉間放百萬阿僧祇光明，普照十方受職菩薩，令魔宮殿悉皆不現；從其頂上放百萬阿僧祇三千大千世界微塵數光明，普照十方一切世界諸佛如來道場眾會，右遶十匝，住虛空中，成光明網，名：熾然光明，發起種種諸供養事供養於佛，餘諸菩薩從初發心乃至九地所有供養而比於此，百分不及一，乃至算數譬諭所不能及。其光明網普於十方一一如來眾會之前，雨眾妙香、華鬘、衣服、幢幡、寶蓋、諸摩尼等莊嚴之具以為供養，皆從出世善根所生，超過一切世間境界。若有眾生見知此者，皆於阿耨多羅三藐三菩提得不退轉。

Buddhaputra! When this bodhisattva sits on that great lotus throne, from the soles of their feet they emit a million asaṃkhyeyas of light rays, universally illuminating the great hells in the ten directions, extinguishing the suffering of beings. From their knee wheels, they emit a million asaṃkhyeyas of light rays, universally illuminating the animal realms in the ten directions, extinguishing the suffering of beings. From their navel wheel, they emit a million asaṃkhyeyas of light rays, universally illuminating the realms of King Yama in the ten directions, extinguishing the suffering of beings. From their left and right sides, they emit a million asaṃkhyeyas of light rays, universally illuminating all human realms in the ten directions, extinguishing the suffering of beings.

From their two hands, they emit a million asaṃkhyeyas of light rays, universally illuminating all the palaces of the devas and asuras in the ten directions. From their two shoulders, they emit a million asaṃkhyeyas of light rays, universally illuminating all śrāvakas in the ten directions. From the back of their neck, they emit a million asaṃkhyeyas of light rays, universally illuminating the bodies of pratyekabuddhas in the ten directions. From their mouth, they emit a million asaṃkhyeyas of light rays, universally illuminating the bodies of bodhisattvas from those who have just aroused the initial aspiration up to those on the ninth ground in the ten directions.

From between their eyebrows, they emit a million asaṃkhyeyas of light rays, universally illuminating the bodhisattvas who have received prediction in the ten directions, causing all demonic palaces to disappear. From the crown of their head, they emit light rays as numerous as the dust motes in a million asaṃkhyeyas of three thousand great thousand-fold world systems, universally illuminating the assemblies at the bodhimaṇḍas of all Tathāgatas in all worlds of the ten directions.

These light rays circle to the right ten times, abide in space, and form a net of light called "Blazing Radiance." It gives rise to various offerings to make offerings to the Buddhas. Compared to this, all the offerings made by other bodhisattvas from their initial aspiration up to the ninth ground do not equal even one hundredth, and cannot be compared even by analogy or calculation.

This net of light, before the assembly of each Tathāgata in the ten directions, rains down various wonderful fragrances, flower garlands, clothing, banners, precious canopies, various maṇi jewels and other ornaments as offerings. All these are born from transcendent good roots and surpass all worldly realms. If any beings see and know this, they will all become irreversible from anuttara-samyak-saṃbodhi.

「佛子！此大光明作於如是供養事畢，復遶十方一切世界一一諸佛道場眾會，經十匝已，從諸如來足下而入。爾時，諸佛及諸菩薩，知某世界中，某菩薩摩訶薩能行如是廣大之行到受職位。佛子！是時，十方無量無邊乃至九地諸菩薩眾皆來圍遶，恭敬供養，一心觀察。正觀察時，其諸菩薩即各獲得十千三昧。當爾之時，十方所有受職菩薩，皆於金剛莊嚴臆德相中出大光明，名：能壞魔怨，百萬阿僧祇光明以為眷屬，普照十方，現於無量神通變化；作是事已，而來入此菩薩摩訶薩金剛莊嚴臆德相中；其光入已，令此菩薩所有智慧、勢力增長過百千倍。

Buddhaputra! When this great light has completed such offerings, it again circles the assemblies at the bodhimaṇḍas of all Buddhas in all worlds in the ten directions ten times, and then enters through the feet of all the Tathāgatas. At that time, all the Buddhas and bodhisattvas know that in a certain world, a certain bodhisattva mahāsattva is able to perform such vast practices and has reached the position of receiving consecration.

Buddhaputra! At this time, immeasurable and boundless bodhisattvas from the ten directions, up to those on the ninth ground, all come to surround, respectfully make offerings, and observe with one-pointed mind. While observing, each of these bodhisattvas immediately attains ten thousand samādhis.

At that moment, all the bodhisattvas receiving consecration in the ten directions emit a great light from the vajra-adorned mark on their chests called "Able to Destroy Māra's Enemies," accompanied by a million asaṃkhyeyas of light rays as retinue. It illuminates the ten directions, manifesting countless supernatural transformations. After doing this, it enters the vajra-adorned mark on the chest of this bodhisattva mahāsattva. Once the light enters, it causes this bodhisattva's wisdom and power to increase more than a hundredfold.

「爾時，十方一切諸佛從眉間出清淨光明，名：增益一切智神通，無數光明以為眷屬，普照十方一切世界，右遶十匝，示現如來廣大自在，開悟無量百千億那由他諸菩薩眾，周遍震動一切佛剎，滅除一切諸惡道苦，隱蔽一切諸魔宮殿，示一切佛得菩提處道場眾會莊嚴威德；如是普照盡虛空遍法界一切世界已，而來至此菩薩會上周匝右遶，示現種種莊嚴之事；現是事已，從大菩薩頂上而入，其眷屬光明亦各入彼諸菩薩頂。當爾之時，此菩薩得先所未得百萬三昧，名為：已得受職之位，入佛境界，具足十力，墮在佛數。佛子！如轉輪聖王所生太子，母是正后，身相具足。其轉輪王令此太子坐白象寶妙金之座，張大網幔，建大幢幡，然香散花，奏諸音樂，取四大海水置金瓶內，王執此瓶灌太子頂，是時即名：受王職位，墮在灌頂剎利王數，即能具足行十善道，亦得名為：轉輪聖王。菩薩受職亦復如是，諸佛智水灌其頂故，名為：受職；具足如來十種力故，墮在佛數。佛子！是名：菩薩受大智職。菩薩以此大智職故，能行無量百千萬億那由他難行之行，增長無量智慧功德，名為：安住法雲地。

At that time, all the Buddhas in the ten directions emitted a pure light from between their eyebrows, called "Increasing All Wisdom and Supernatural Powers," accompanied by countless light rays as retinue. It illuminated all worlds in the ten directions, circled to the right ten times, demonstrating the Tathāgata's vast sovereignty, awakening countless hundreds of thousands of millions of nayutas of bodhisattvas, shaking all Buddha lands, eliminating the suffering of all evil paths, obscuring all demonic palaces, and displaying the majestic virtue of all Buddhas' bodhimaṇḍalas where they attained enlightenment.

After thus illuminating all worlds throughout space and the Dharma realm, it came to this assembly of bodhisattvas, circled to the right, and displayed various adornments. Having shown these things, it entered the crown of the great bodhisattva's head, and the retinue of light rays also entered the crowns of the other bodhisattvas.

At that moment, this bodhisattva attained a million samādhis previously unattained, called: "Having Received the Position of Consecration," entering the Buddha's realm, fully possessing the ten powers, and falling into the number of Buddhas.

Buddhaputra! It is like the son of a wheel-turning sage king, born of the principal queen, with perfect physical marks. The wheel-turning king has this prince sit on a precious white elephant's golden seat, raises great canopies, erects great banners and pennants, burns incense, scatters flowers, plays various music, takes water from the four great oceans in a golden vase, and the king himself holds this vase to anoint the prince's crown. At this time, he is called: "Having received the royal position," falling into the number of anointed warrior kings, and is immediately able to fully practice the ten good paths, also being called a "wheel-turning sage king."

The bodhisattva's consecration is also like this. Because the Buddhas' wisdom water anoints their crown, it is called "consecration." Because they fully possess the Tathāgata's ten powers, they fall into the number of Buddhas. Buddhaputra! This is called: the bodhisattva receiving the great wisdom position. Because of this great wisdom position, the bodhisattva can perform countless hundreds of thousands of millions of nayutas of difficult practices, increasing immeasurable wisdom and merit, and is called: abiding securely in the Ground of Dharma Cloud.

「佛子！菩薩摩訶薩住此法雲地，如實知欲界集、色界集、無色界集、世界集、法界集、有為界集、無為界集、眾生界集、識界集、虛空界集、涅槃界集。此菩薩如實知諸見煩惱行集，知世界成壞集，知聲聞行集、辟支佛行集、菩薩行集、如來力無所畏色身法身集、一切種一切智智集、示得菩提轉法輪集、入一切法分別決定智集。舉要言之，以一切智，知一切集。佛子！此菩薩摩訶薩以如是上上覺慧，如實知眾生業化、煩惱化、諸見化、世界化、法界化、聲聞化、辟支佛化、菩薩化、如來化、一切分別無分別化，如是等皆如實知。又如實知佛持、法持、僧持、業持、煩惱持、時持、願持、供養持、行持、劫持、智持，如是等皆如實知。又如實知諸佛如來入微細智，所謂：修行微細智、命終微細智、受生微細智、出家微細智、現神通微細智、成正覺微細智、轉法輪微細智、住壽命微細智、般涅槃微細智、教法住微細智，如是等皆如實知。又入如來祕密處，所謂：身祕密、語祕密、心祕密、時非時思量祕密、授菩薩記祕密、攝眾生祕密、種種乘祕密、一切眾生根行差別祕密、業所作祕密、得菩提行祕密，如是等皆如實知。又知諸佛所有入劫智，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、一念入劫、劫入一念、劫入非劫、非劫入劫、有佛劫入無佛劫、無佛劫入有佛劫、過去未來劫入現在劫、現在劫入過去未來劫、過去劫入未來劫、未來劫入過去劫、長劫入短劫、短劫入長劫，如是等皆如實知。又知如來諸所入智，所謂：入毛道智、入微塵智、入國土身正覺智、入眾生身正覺智、入眾生心正覺智、入眾生行正覺智、入隨順一切處正覺智、入示現遍行智、入示現順行智、入示現逆行智、入示現思議不思議世間了知不了知行智、入示現聲聞智辟支佛智菩薩行如來行智。佛子！一切諸佛所有智慧廣大無量，此地菩薩皆能得入。

Buddhaputra! The bodhisattva mahāsattva dwelling on this Ground of Dharma Cloud knows as they truly are the aggregations of the desire realm, form realm, formless realm, world realm, dharma realm, conditioned realm, unconditioned realm, realm of sentient beings, realm of consciousness, realm of space, and realm of nirvana. This bodhisattva knows as they truly are the aggregations of views and afflictive actions, knows the aggregations of the formation and destruction of worlds, knows the aggregations of the practices of śrāvakas, pratyekabuddhas, and bodhisattvas, the aggregations of the Tathāgata's powers, fearlessnesses, physical body and dharma body, the aggregations of all kinds of omniscient wisdom, the aggregations of demonstrating the attainment of bodhi and turning the wheel of Dharma, and the aggregations of entering the discriminating and decisive wisdom of all dharmas. In short, with omniscience, they know all aggregations.

Buddhaputra! This bodhisattva mahāsattva, with such supreme wisdom, knows as they truly are the transformations of beings' karma, transformations of afflictions, transformations of views, transformations of worlds, transformations of the dharma realm, transformations of śrāvakas, transformations of pratyekabuddhas, transformations of bodhisattvas, transformations of Tathāgatas, and transformations of all discriminations and non-discriminations. They know all these as they truly are.

Furthermore, they know as they truly are the sustaining power of Buddhas, Dharma, Sangha, karma, afflictions, time, vows, offerings, practices, kalpas, and wisdom. They know all these as they truly are.

Moreover, they know as they truly are the subtle wisdom that all Buddhas and Tathāgatas enter, namely: the subtle wisdom of cultivation, the subtle wisdom of the end of life, the subtle wisdom of taking birth, the subtle wisdom of leaving home, the subtle wisdom of manifesting supernatural powers, the subtle wisdom of attaining perfect enlightenment, the subtle wisdom of turning the wheel of Dharma, the subtle wisdom of abiding in lifespan, the subtle wisdom of parinirvāṇa, and the subtle wisdom of the duration of the teaching. They know all these as they truly are.

They also enter the secret places of the Tathāgata, namely: the secrets of body, speech, and mind; the secrets of discerning timely and untimely thoughts; the secrets of conferring predictions to bodhisattvas; the secrets of embracing sentient beings; the secrets of various vehicles; the secrets of the different faculties and practices of all sentient beings; the secrets of karmic actions; and the secrets of attaining the practices of bodhi. They know all these as they truly are.

Furthermore, they know the wisdom of all Buddhas entering kalpas, namely: entering innumerable kalpas in one kalpa, entering one kalpa in innumerable kalpas, entering numberless kalpas in numbered kalpas, entering numbered kalpas in numberless kalpas, entering a kalpa in a single thought, entering a thought in a kalpa, entering a kalpa into a non-kalpa, entering a non-kalpa into a kalpa, entering a Buddha-kalpa into a non-Buddha-kalpa, entering a non-Buddha-kalpa into a Buddha-kalpa, entering past and future kalpas into the present kalpa, entering the present kalpa into past and future kalpas, entering past kalpas into future kalpas, entering future kalpas into past kalpas, entering long kalpas into short kalpas, and entering short kalpas into long kalpas. They know all these as they truly are.

They also know all the wisdom that Tathāgatas enter, namely: the wisdom of entering a hair's breadth, the wisdom of entering atoms, the wisdom of perfect enlightenment in the body of lands, the wisdom of perfect enlightenment in the bodies of sentient beings, the wisdom of perfect enlightenment in the minds of sentient beings, the wisdom of perfect enlightenment in the actions of sentient beings, the wisdom of perfect enlightenment conforming to all places, the wisdom of demonstrating universal conduct, the wisdom of demonstrating conforming conduct, the wisdom of demonstrating contrary conduct, the wisdom of demonstrating conceivable and inconceivable worldly knowledge and non-knowledge conduct, and the wisdom of demonstrating the wisdom of śrāvakas, pratyekabuddhas, bodhisattva practices, and Tathāgata practices.

Buddhaputra! All the wisdom of all Buddhas is vast and immeasurable, and the bodhisattva on this ground is able to enter it all.

「佛子！菩薩摩訶薩住此地，即得菩薩不思議解脫、無障礙解脫、淨觀察解脫、普照明解脫、如來藏解脫、隨順無礙輪解脫、通達三世解脫、法界藏解脫、光明輪解脫、無餘境界解脫；此十為首，有無量百千阿僧祇解脫門，皆於此第十地中得。如是乃至無量百千阿僧祇三昧門、無量百千阿僧祇陀羅尼門、無量百千阿僧祇神通門，皆悉成就。

Buddhaputra! The bodhisattva mahāsattva dwelling on this ground immediately attains the bodhisattva's inconceivable liberation, unobstructed liberation, pure observation liberation, universal illumination liberation, Tathāgata-garbha liberation, following the unobstructed wheel liberation, penetrating the three times liberation, Dharma realm treasury liberation, light wheel liberation, and boundless realm liberation. These ten are foremost, and there are countless hundreds of thousands of asaṃkhyeyas of liberation doors, all of which are attained on this tenth ground. Similarly, up to countless hundreds of thousands of asaṃkhyeyas of samādhi doors, countless hundreds of thousands of asaṃkhyeyas of dhāraṇī doors, and countless hundreds of thousands of asaṃkhyeyas of supernatural power doors are all fully accomplished.

「佛子！此菩薩摩訶薩通達如是智慧，隨順無量菩提，成就善巧念力，十方無量諸佛所有無量大法明、大法照、大法雨，於一念頃皆能安、能受、能攝、能持。譬如娑伽羅龍王所霔大雨，唯除大海，餘一切處皆不能安、不能受、不能攝、不能持。如來祕密藏大法明、大法照、大法雨亦復如是，唯除第十地菩薩，餘一切眾生、聲聞、獨覺乃至第九地菩薩，皆不能安、不能受、不能攝、不能持。佛子！譬如大海，能安、能受、能攝、能持一大龍王所霔大雨；若二、若三乃至無量諸龍王雨，於一念間一時霔下，皆能安、能受、能攝、能持。何以故？以是無量廣大器故。住法雲地菩薩亦復如是，能安、能受、能攝、能持一佛法明、法照、法雨；若二、若三乃至無量，於一念頃一時演說，悉亦如是。是故此地名為：法雲。」

Buddhaputra! This bodhisattva mahāsattva, having comprehended such wisdom, follows innumerable enlightenments, and accomplishes skillful mindfulness power. The immeasurable great Dharma illuminations, great Dharma radiances, and great Dharma rains of the innumerable Buddhas in the ten directions, can all be accommodated, received, embraced, and retained in a single thought-moment.

It is like the great rain poured down by the Sāgara Dragon King - except for the great ocean, no other place can accommodate, receive, embrace, or retain it. Similarly, the great Dharma illumination, great Dharma radiance, and great Dharma rain of the Tathāgata's secret treasury can only be accommodated, received, embraced, and retained by the tenth-ground bodhisattvas. All other beings, śrāvakas, pratyekabuddhas, and even bodhisattvas up to the ninth ground, cannot accommodate, receive, embrace, or retain it.

Buddhaputra! It is like the great ocean, which can accommodate, receive, embrace, and retain the great rain poured down by one great dragon king; whether it's two, three, or up to innumerable dragon kings raining simultaneously in a single thought-moment, it can accommodate, receive, embrace, and retain all of it. Why? Because it is an immeasurably vast vessel.

The bodhisattva dwelling on the Dharma Cloud Ground is also like this. They can accommodate, receive, embrace, and retain the Dharma illumination, Dharma radiance, and Dharma rain of one Buddha; whether it's two, three, or up to innumerable Buddhas expounding simultaneously in a single thought-moment, they can do the same. Therefore, this ground is called the Dharma Cloud.

解脫月菩薩言：「佛子！此地菩薩於一念間，能於幾如來所安受攝持大法明、大法照、大法雨？」

Bodhisattva Liberation Moon said: "Child of Buddha! In a single thought-moment, how many Tathagatas can this ground's bodhisattva securely receive, embrace, and hold the great Dharma illumination, great Dharma radiance, and great Dharma rain from?"

金剛藏菩薩言：「佛子！不可以算數能知，我當為汝說其譬諭。佛子！譬如十方各有十不可說百千億那由他佛剎微塵數世界，其世界中一一眾生皆得聞持陀羅尼，為佛侍者，聲聞眾中多聞第一，如金剛蓮華上佛所大勝比丘；然一眾生所受之法，餘不重受。佛子！於汝意云何？此諸眾生所受之法為有量耶？為無量耶？」

Bodhisattva Vajragarbha replied: "Child of Buddha! This cannot be known by calculation. I will give you a simile. Child of Buddha! Suppose in each of the ten directions there are worlds as numerous as the atoms in ten ineffable hundreds of thousands of millions of nayutas of Buddha-lands. In each of these worlds, every single being has obtained the dhāraṇī of hearing and retention, become an attendant of the Buddha, and become foremost in learning among the assembly of śrāvakas, like the great and superior bhikṣu in the assembly of Buddha Vajra Lotus Supreme. However, the Dharma received by one being is not received again by the others. Child of Buddha, what do you think? Is the Dharma received by these beings measurable or immeasurable?"

解脫月菩薩言：「其數甚多，無量無邊。」

Bodhisattva Liberation Moon said: "The number is extremely great, immeasurable and boundless."

金剛藏菩薩言：

Bodhisattva Vajragarbha said:

「佛子！我為汝說，令汝得解。佛子！此法雲地菩薩，於一佛所一念之頃，所安、所受、所攝、所持大法明、大法照、大法雨、三世法藏，前爾所世界一切眾生所聞持法，於此百分不及一，乃至譬諭亦不能及。如一佛所，如是十方如前所說，爾所世界微塵數佛復過此數，無量無邊，於彼一一諸如來所所有法明、法照、法雨、三世法藏，皆能安、能受、能攝、能持，是故此地名為：法雲。佛子！此地菩薩以自願力，起大悲雲，震大法雷，通、明、無畏以為電光，福德、智慧而為密雲，現種種身，周旋往返，於一念頃，普遍十方百千億那由他世界微塵數國土，演說大法，摧伏魔怨；復過此數，於無量百千億那由他世界微塵數國土，隨諸眾生心之所樂，霔甘露雨，滅除一切眾惑塵焰。是故此地名為：法雲。佛子！此地菩薩於一世界從兜率天下乃至涅槃，隨所應度眾生心而現佛事；若二、若三，乃至如上微塵數國土，復過於此，乃至無量百千億那由他世界微塵數國土，皆亦如是。是故此地名為：法雲。

Buddhaputra! I will explain this to you so that you may understand. Buddhaputra! The bodhisattva of this Dharma Cloud Ground, in a single thought-moment at one Buddha's place, can accommodate, receive, embrace, and retain the great Dharma illumination, great Dharma radiance, great Dharma rain, and the Dharma treasury of the three times. Compared to all the Dharma that all beings in the previously mentioned worlds have heard and retained, this does not even amount to one hundredth, and even similes cannot describe it.

As it is with one Buddha, so it is with the Buddhas of the ten directions as mentioned before, and even more numerous than the dust particles in those worlds, immeasurable and boundless. From each of those Tathagatas, they can accommodate, receive, embrace, and retain all the Dharma illumination, Dharma radiance, Dharma rain, and the Dharma treasury of the three times. Therefore, this ground is called the Dharma Cloud.

Buddhaputra! The bodhisattva of this ground, by the power of their own vows, raises great compassion clouds, thunders with great Dharma thunder, uses penetrating wisdom, clarity, and fearlessness as lightning, and has merit and wisdom as dense clouds. They manifest various bodies, moving back and forth, and in a single thought-moment, universally pervade lands as numerous as the dust particles in hundreds of thousands of billions of nayutas of worlds in the ten directions, expounding the great Dharma and subduing demonic adversaries. Even beyond this number, in lands as numerous as the dust particles in immeasurable hundreds of thousands of billions of nayutas of worlds, according to the desires of all beings' minds, they shower sweet dew rain, extinguishing all the flames of afflictions and dust. Therefore, this ground is called the Dharma Cloud.

Buddhaputra! The bodhisattva of this ground, in one world, from descending from Tusita Heaven to entering nirvana, manifests Buddha-work according to the minds of beings who should be liberated. Whether in two or three, up to as many worlds as the aforementioned dust particles, and even beyond this, up to lands as numerous as the dust particles in immeasurable hundreds of thousands of billions of nayutas of worlds, they do likewise. Therefore, this ground is called the Dharma Cloud.

「佛子！此地菩薩智慧明達，神通自在。隨其心念，能以狹世界作廣世界，廣世界作狹世界；垢世界作淨世界，淨世界作垢世界；亂住、次住、倒住、正住，如是無量一切世界皆能互作。或隨心念，於一塵中置一世界須彌盧等一切山川，塵相如故，世界不減；或復於一微塵之中置二、置三，乃至不可說世界須彌盧等一切山川，而彼微塵體相如本，於中世界悉得明現。或隨心念，於一世界中示現二世界莊嚴，乃至不可說世界莊嚴；或於一世界莊嚴中示現二世界，乃至不可說世界。或隨心念，以不可說世界中眾生置一世界；或隨心念，以一世界中眾生置不可說世界，而於眾生無所嬈害。或隨心念，於一毛孔示現一切佛境界莊嚴之事。或隨心念，於一念中示現不可說世界微塵數身，一一身示現如是微塵數手，一一手各執恒河沙數華匳、香篋、鬘蓋、幢幡，周遍十方，供養於佛；一一身復示現爾許微塵數頭，一一頭復現爾許微塵數舌，於念念中，周遍十方，歎佛功德。或隨心念，於一念間普遍十方，示成正覺乃至涅槃，及以國土莊嚴之事；或現其身普遍三世，而於身中有無量諸佛及佛國土莊嚴之事，世界成壞靡不皆現；或於自身一毛孔中出一切風，而於眾生無所惱害。或隨心念，以無邊世界為一大海，此海水中現大蓮華，光明嚴好，遍覆無量無邊世界，於中示現大菩提樹莊嚴之事，乃至示成一切種智；或於其身現十方世界一切光明，摩尼寶珠、日月星宿、雲電等光靡不皆現；或以口噓氣，能動十方無量世界，而不令眾生有驚怖想；或現十方風災、火災及以水災；或隨眾生心之所樂，示現色身，莊嚴具足；或於自身示現佛身，或於佛身而現自身；或於佛身現己國土，或於己國土而現佛身。佛子！此法雲地菩薩能現如是及餘無量百千億那由他自在神力。」

Buddhaputra! The bodhisattva of this ground has clear wisdom and free command of spiritual powers. According to their thoughts, they can:

Transform narrow worlds into vast worlds, and vast worlds into narrow worlds
Transform defiled worlds into pure worlds, and pure worlds into defiled worlds
Transform disordered, sequential, inverted, and upright worlds into each other
Place a world with all its mountains and rivers in a single dust particle, without reducing the world or changing the particle's appearance
Place two, three, up to an inexpressible number of worlds in a single particle, with all worlds clearly visible within
Display the adornments of two worlds up to an inexpressible number of worlds within one world
Place beings from countless worlds into one world, or beings from one world into countless worlds, without harming them
Display all the adornments of Buddha realms in a single pore

They can also:

In a single thought, manifest countless bodies, each with countless hands holding offerings, and countless heads with countless tongues praising the Buddha's virtues throughout the ten directions
In a single thought, display attaining enlightenment and entering nirvana throughout the ten directions
Manifest their body pervading the three times, showing countless Buddhas and Buddha lands within
Emit all winds from a single pore without harming beings
Transform countless worlds into a great ocean, manifesting a great lotus flower and Bodhi tree within
Display all lights of the ten directions, including jewels, sun, moon, stars, and lightning in their body
Move countless worlds with their breath without frightening beings
Display wind, fire, and water calamities in the ten directions
Manifest various adorned bodies according to beings' desires
Display Buddha bodies in their own body, or their own body in Buddha bodies
Display their own land in a Buddha's body, or a Buddha's body in their own land

Buddhaputra! The bodhisattva of the Dharma Cloud Ground can manifest these and countless other freely exercised spiritual powers.

爾時，會中諸菩薩及天、龍、夜叉、乾闥婆、阿脩羅、護世四王、釋提桓因、梵天、淨居、摩醯首羅諸天子等，咸作是念：「若菩薩神通智力能如是者，佛復云何？」

At that time, all the bodhisattvas in the assembly, as well as the devas, nāgas, yakṣas, gandharvas, asuras, the four world-protecting kings, Śakra Devānām Indra, the Brahmā gods, the Pure Abode gods, Maheśvara, and other devaputras, all thought: "If a bodhisattva's supernatural powers and wisdom can be like this, how much more so for a Buddha?"

爾時，解脫月菩薩知諸眾會心之所念，白金剛藏菩薩言：「佛子！今此大眾聞其菩薩神通智力，墮在疑網。善哉仁者！為斷彼疑，當少示現菩薩神力莊嚴之事。」

At that time, Bodhisattva Liberation Moon, knowing the thoughts in the minds of the assembly, said to Bodhisattva Vajragarbha: "Child of Buddha! Now this great assembly, having heard of the bodhisattva's supernatural powers and wisdom, has fallen into a net of doubt. Excellent, benevolent one! To dispel their doubts, please demonstrate a little of the bodhisattva's majestic supernatural powers."

時，金剛藏菩薩即入一切佛國土體性三昧。入此三昧時，諸菩薩及一切大眾，皆自見身在金剛藏菩薩身內，於中悉見三千大千世界，所有種種莊嚴之事，經於億劫說不能盡。又於其中見菩提樹，其身周圍十萬三千大千世界，高百萬三千大千世界，枝葉所蔭亦復如是。稱樹形量，有師子座，座上有佛，號：一切智通王。一切大眾悉見其佛坐菩提樹下師子座上，種種諸相以為莊嚴，假使億劫說不能盡。金剛藏菩薩示現如是大神力已，還令眾會各在本處。時，諸大眾得未曾有，生奇特想，默然而住，向金剛藏一心瞻仰。

At that time, Bodhisattva Vajragarbha entered the samadhi of the nature of all Buddha lands. When he entered this samadhi, all the bodhisattvas and the great assembly saw themselves within Bodhisattva Vajragarbha's body. Within it, they saw all the various adornments of the trichiliocosm, which could not be fully described even in billions of eons. Within it, they also saw a bodhi tree, its trunk surrounding ten thousand trichiliocosms, its height a hundred thousand trichiliocosms, its branches and leaves providing shade to the same extent. Proportionate to the tree's size was a lion throne, upon which sat a Buddha named King of All-Pervading Wisdom. The entire great assembly saw this Buddha sitting on the lion throne under the bodhi tree, adorned with various marks, which could not be fully described even in billions of eons. After Bodhisattva Vajragarbha demonstrated such great supernatural power, he caused the assembly to return to their original places. At that time, the great assembly experienced something unprecedented, gave rise to thoughts of wonder, remained silent, and gazed at Vajragarbha with single-minded reverence.

爾時，解脫月菩薩白金剛藏菩薩言：「佛子！今此三昧，甚為希有，有大勢力，其名何等？」

At that time, Bodhisattva Liberation Moon said to Bodhisattva Vajragarbha: "Child of Buddha! This samadhi is extremely rare and has great power. What is its name?"

金剛藏言：「此三昧名：一切佛國土體性。」

Vajragarbha replied: "This samadhi is called: The Essential Nature of All Buddha Lands."

又問：「此三昧境界云何？」

He further asked: "What is the realm of this samadhi?"

答言：

The answer was:

「佛子！若菩薩修此三昧，隨心所念，能於身中現恒河沙世界微塵數佛剎，復過此數，無量無邊。

Buddhaputra! If a bodhisattva cultivates this samadhi, according to their mental focus, they can manifest within their body Buddha lands as numerous as the grains of sand in the Ganges River worlds, and even surpass this number, boundless and immeasurable.

「佛子！菩薩住法雲地，得如是等無量百千諸大三昧，故此菩薩身、身業不可測知，語、語業，意、意業，神通自在，觀察三世三昧境界、智慧境界，遊戲一切諸解脫門；變化所作、神力所作、光明所作，略說乃至舉足、下足，如是一切諸有所作，乃至法王子、住善慧地菩薩皆不能知。佛子！此法雲地菩薩所有境界，略說如是；若廣說者，假使無量百千阿僧祇劫亦不能盡。」

Buddhaputra! The bodhisattva dwelling on the Ground of Dharma Cloud attains such countless hundreds of thousands of great samādhis. Therefore, this bodhisattva's body and bodily actions are immeasurable, as are their speech and verbal actions, mind and mental actions. They have mastery of supernatural powers, observe the realms of samādhi and wisdom of the three times, and play in all the doors of liberation. Their transformations, supernatural powers, and light emissions - in short, even their lifting and lowering of feet - all such actions, even bodhisattvas who are Dharma princes dwelling on the Ground of Good Wisdom cannot know.

Buddhaputra! The realms of the bodhisattva on this Ground of Dharma Cloud are briefly described thus. If explained in detail, even in countless hundreds of thousands of asaṃkhyeya kalpas, it could not be exhausted.

解脫月菩薩言：「佛子！若菩薩神通境界如是，佛神通力其復云何？」

Bodhisattva Liberation Moon said: "Child of Buddha! If a bodhisattva's realm of supernatural powers is like this, what then are the Buddha's supernatural powers?"

金剛藏言：

Vajragarbha replied:

「佛子！譬如有人，於四天下取一塊土，而作是言：『為無邊世界大地土多，為此土多？』我觀汝問亦復如是，如來智慧無邊無等，云何而與菩薩比量？復次，佛子！如四天下取少許土，餘者無量；此法雲地神通智慧，於無量劫但說少分，況如來地！佛子！我今為汝引事為證，令汝得知如來境界。佛子！假使十方，一一方各有無邊世界微塵數諸佛國土，一一國土得如是地菩薩充滿，如甘蔗、竹、葦、稻、麻、叢林，彼諸菩薩於百千億那由他劫修菩薩行所生智慧，比一如來智慧境界，百分不及一，乃至優波尼沙陀分亦不能及。

Buddhaputra! It is as if someone were to take a clod of earth from the four continents and say, "Which is more, the earth of the limitless worlds or this clod of earth?" I observe that your question is like this. The Tathāgata's wisdom is boundless and unequaled, how can it be compared with that of a bodhisattva?

Furthermore, Buddhaputra! Just as the earth taken from the four continents is little, while the remainder is immeasurable; the supernatural powers and wisdom of this Dharma Cloud Ground, even if explained for immeasurable kalpas, would only be a small portion, how much more so for the Buddha's ground!

Buddhaputra! I will now give you an example as evidence, to help you understand the realm of the Tathāgata. Buddhaputra! Suppose in the ten directions, in each direction there were Buddha lands as numerous as the dust particles in limitless worlds, and each of these lands were filled with bodhisattvas of this ground, as dense as sugarcane, bamboo, reeds, rice, or hemp. If the wisdom generated by all these bodhisattvas practicing the bodhisattva path for hundreds of thousands of billions of nayutas of kalpas were compared to the wisdom realm of a single Tathāgata, it would not equal even one hundredth, nor even one upaniṣad portion.

「佛子！此菩薩住如是智慧，不異如來身、語、意業，不捨菩薩諸三昧力，於無數劫承事供養一切諸佛，一一劫中以一切種供養之具而為供養。一切諸佛神力所加，智慧光明轉更增勝，於法界中所有問難善為解釋，百千億劫無能屈者。佛子！譬如金師以上妙真金作嚴身具，大摩尼寶鈿廁其間，自在天王身自服戴，其餘天人莊嚴之具所不能及；此地菩薩亦復如是，始從初地乃至九地，一切菩薩所有智行皆不能及。此地菩薩智慧光明，能令眾生乃至入於一切智智，餘智光明無能如是。佛子！譬如摩醯首羅天王光明，能令眾生身心清涼，一切光明所不能及；此地菩薩智慧光明亦復如是，能令眾生皆得清涼，乃至住於一切智智，一切聲聞、辟支佛乃至第九地菩薩智慧光明悉不能及。佛子！此菩薩摩訶薩已能安住如是智慧，諸佛世尊復更為說三世智、法界差別智、遍一切世界智、照一切世界智、慈念一切眾生智，舉要言之，乃至為說得一切智智。此菩薩，十波羅蜜中，智波羅蜜最為增上；餘波羅蜜非不修行。

Buddhaputra! This bodhisattva dwelling in such wisdom has actions of body, speech, and mind no different from those of the Tathagata. They do not abandon the power of bodhisattva samadhis. For countless kalpas, they serve and make offerings to all Buddhas, in each kalpa making offerings with all types of offering items. Empowered by the spiritual power of all Buddhas, their wisdom light becomes increasingly brilliant. They can skillfully explain all questions in the Dharma realm, and for hundreds of thousands of millions of kalpas, none can refute them.

Buddhaputra! It is like a goldsmith using supremely fine gold to make ornaments for the body, inlaid with great mani jewels, which the Lord of the Self-Sovereign Heaven wears himself. The ornaments of other gods and humans cannot compare. Similarly, the bodhisattva of this ground, from the first ground up to the ninth ground, surpasses all other bodhisattvas in wisdom and practices. The wisdom light of this ground's bodhisattva can cause beings to enter into all-knowing wisdom; no other wisdom light can do this.

Buddhaputra! It is like the light of Mahesvara, the King of Gods, which can cause beings' bodies and minds to become cool and refreshed, surpassing all other lights. Similarly, the wisdom light of this ground's bodhisattva can cause all beings to attain coolness, up to dwelling in all-knowing wisdom, surpassing the wisdom light of all sravakas, pratyekabuddhas, and even bodhisattvas up to the ninth ground.

Buddhaputra! This bodhisattva-mahasattva, having been able to dwell in such wisdom, is further taught by the Buddhas, the World-Honored Ones, about the wisdom of the three times, the wisdom of the distinctions in the Dharma realm, the wisdom pervading all worlds, the wisdom illuminating all worlds, the wisdom of compassionate mindfulness of all beings, and in short, up to the wisdom of attaining all-knowing wisdom. Among the ten paramitas, this bodhisattva excels most in the paramita of wisdom; the other paramitas are also practiced.

「佛子！是名：略說菩薩摩訶薩第十法雲地；若廣說者，假使無量阿僧祇劫亦不能盡。佛子！菩薩住此地，多作摩醯首羅天王，於法自在，能授眾生、聲聞、獨覺、一切菩薩波羅蜜行，於法界中所有問難無能屈者。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生為首、為勝，乃至為一切智智依止者。』若勤加精進，於一念頃，得十不可說百千億那由他佛剎微塵數三昧，乃至示現爾所微塵數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，所謂：若修行、若莊嚴、若信解、若所作、若身、若語、若光明、若諸根、若神變、若音聲、若行處，乃至百千億那由他劫不能數知。

Buddhaputra! This is called: a brief explanation of the bodhisattva-mahāsattva's tenth Ground of Dharma Cloud. If explained in detail, even in immeasurable asaṃkhyeya kalpas, it could not be exhausted.

Buddhaputra! The bodhisattva dwelling on this ground often becomes Maheśvara, the king of gods, sovereign in the Dharma, able to bestow on beings, śrāvakas, pratyekabuddhas, and all bodhisattvas the practices of the pāramitās. In the Dharma realm, no one can refute their answers to any questions.

All their actions of giving, kind speech, beneficial conduct, and working together are never apart from mindfulness of the Buddha, up to never being apart from mindfulness of all aspects of omniscience.

They further think: "I should be foremost among all beings, supreme, up to being the one on whom all-knowing wisdom depends."

If they diligently apply effort, in a single moment they attain samādhis as numerous as the dust particles in ten indescribable hundreds of thousands of billions of nayutas of Buddha lands, up to manifesting that many bodhisattvas as retinue. If by the bodhisattva's supreme vow power they manifest at will, surpassing this number, whether in cultivation, adornment, faith and understanding, actions, body, speech, light, faculties, supernatural transformations, sounds, or realms of activity, even in a hundred thousand billion nayutas of kalpas, it cannot be known or counted.

「佛子！此菩薩摩訶薩十地行相次第現前，則能趣入一切智智。譬如阿耨達池出四大河，其河流注遍閻浮提，既無盡竭，復更增長，乃至入海，令其充滿。佛子！菩薩亦爾，從菩提心流出善根大願之水，以四攝法充滿眾生，無有窮盡，復更增長，乃至入於一切智海，令其充滿。

Buddhaputra! As these bodhisattva mahāsattvas' practices of the ten grounds sequentially manifest, they are able to enter into all-knowing wisdom. It is like Lake Anavatapta giving rise to four great rivers, whose waters flow throughout Jambudvīpa, never exhausted, ever increasing, until they enter the sea and fill it. Buddhaputra! Bodhisattvas are also like this: from the mind of enlightenment flow the waters of good roots and great vows, using the four means of gathering to fill all sentient beings, without exhaustion, ever increasing, until entering the sea of all-knowing wisdom, causing it to be filled.

「佛子！菩薩十地，因佛智故而有差別，如因大地有十山王。何等為十？所謂：雪山王、香山王、鞞陀梨山王、神仙山王、由乾陀山王、馬耳山王、尼民陀羅山王、斫羯羅山王、計都末底山王、須彌盧山王。佛子！如雪山王，一切藥草咸在其中，取不可盡；菩薩所住歡喜地亦復如是，一切世間經書、技藝、文頌、呪術咸在其中，說不可盡。佛子！如香山王，一切諸香咸集其中，取不可盡；菩薩所住離垢地亦復如是，一切菩薩戒行、威儀咸在其中，說不可盡。佛子！如鞞陀梨山王，純寶所成，一切眾寶咸在其中，取不可盡；菩薩所住發光地亦復如是，一切世間禪定神通、解脫三昧、三摩鉢底咸在其中，說不可盡。佛子！如神仙山王，純寶所成，五通神仙咸住其中，無有窮盡；菩薩所住焰慧地亦復如是，一切道中殊勝智慧咸在其中，說不可盡。佛子！如由乾陀羅山王，純寶所成，夜叉大神咸住其中，無有窮盡；菩薩所住難勝地亦復如是，一切自在如意神通咸在其中，說不可盡。佛子！如馬耳山王，純寶所成，一切諸果咸在其中，取不可盡；菩薩所住現前地亦復如是，入緣起理聲聞果證咸在其中，說不可盡。如尼民陀羅山王，純寶所成，大力龍神咸住其中，無有窮盡；菩薩所住遠行地亦復如是，方便智慧獨覺果證咸在其中，說不可盡。如斫羯羅山王，純寶所成，諸自在眾咸住其中，無有窮盡；菩薩所住不動地亦復如是，一切菩薩自在行差別世界咸在其中，說不可盡。如計都山王，純寶所成，大威德阿脩羅王咸住其中，無有窮盡；菩薩所住善慧地亦復如是，一切世間生滅智行咸在其中，說不可盡。如須彌盧山王，純寶所成，大威德諸天咸住其中，無有窮盡；菩薩所住法雲地亦復如是，如來力、無畏、不共法、一切佛事咸在其中，問答宣說不可窮盡。

Buddhaputra! The ten grounds of the bodhisattva have distinctions due to the Buddha's wisdom, just as there are ten mountain kings due to the great earth. What are these ten? Namely: Snow Mountain King, Fragrant Mountain King, Vaidurya Mountain King, Sage Mountain King, Yugaṃdhara Mountain King, Horse Ear Mountain King, Nimindhara Mountain King, Cakravāḍa Mountain King, Ketumatī Mountain King, and Sumeru Mountain King.

Buddhaputra! Just as Snow Mountain King contains all medicinal herbs, which can be taken without exhaustion, so too the Joyful Ground where bodhisattvas dwell contains all worldly scriptures, skills, verses, and incantations, which can be explained without exhaustion.

Buddhaputra! Just as Fragrant Mountain King gathers all fragrances, which can be taken without exhaustion, so too the Ground of Purity where bodhisattvas dwell contains all bodhisattva precepts and dignified conduct, which can be explained without exhaustion.

Buddhaputra! Just as Vaidurya Mountain King is made of pure jewels and contains all precious gems, which can be taken without exhaustion, so too the Radiant Ground where bodhisattvas dwell contains all worldly meditations, spiritual powers, liberations, samādhis, and samāpattis, which can be explained without exhaustion.

Buddhaputra! Just as Sage Mountain King is made of pure jewels and is inhabited by sages with the five supernatural powers without end, so too the Blazing Wisdom Ground where bodhisattvas dwell contains all supreme wisdom of every path, which can be explained without exhaustion.

Buddhaputra! Just as Yugaṃdhara Mountain King is made of pure jewels and is inhabited by great yakṣa spirits without end, so too the Difficult to Conquer Ground where bodhisattvas dwell contains all sovereign wish-fulfilling spiritual powers, which can be explained without exhaustion.

Buddhaputra! Just as Horse Ear Mountain King is made of pure jewels and contains all fruits, which can be taken without exhaustion, so too the Ground of Presence where bodhisattvas dwell contains the realization of śrāvaka fruits through entering the principle of dependent origination, which can be explained without exhaustion.

Just as Nimindhara Mountain King is made of pure jewels and is inhabited by powerful dragon spirits without end, so too the Far-Reaching Ground where bodhisattvas dwell contains the realization of pratyekabuddha fruits through skillful wisdom, which can be explained without exhaustion.

Just as Cakravāḍa Mountain King is made of pure jewels and is inhabited by sovereign beings without end, so too the Immovable Ground where bodhisattvas dwell contains all bodhisattvas' sovereign practices in different worlds, which can be explained without exhaustion.

Just as Ketumatī Mountain King is made of pure jewels and is inhabited by asura kings of great power and virtue without end, so too the Ground of Good Wisdom where bodhisattvas dwell contains all worldly wisdom practices of arising and ceasing, which can be explained without exhaustion.

Just as Sumeru Mountain King is made of pure jewels and is inhabited by devas of great power and virtue without end, so too the Dharma Cloud Ground where bodhisattvas dwell contains the Tathāgata's powers, fearlessnesses, unique dharmas, and all Buddha activities, which can be expounded through questions and answers without exhaustion.

「佛子！此十寶山王，同在大海，差別得名；菩薩十地亦復如是，同在一切智中，差別得名。佛子！譬如大海，以十種相，得大海名，不可移奪。何等為十？一、次第漸深；二、不受死屍；三、餘水入中皆失本名；四、普同一味；五、無量珍寶；六、無能至底；七、廣大無量；八、大身所居；九、潮不過限；十、普受大雨，無有盈溢。菩薩行亦復如是，以十相故，名菩薩行，不可移奪。何等為十？所謂歡喜地，出生大願漸次深故；離垢地，不受一切破戒屍故；發光地，捨離世間假名字故；焰慧地，與佛功德同一味故；難勝地，出生無量方便神通、世間所作眾珍寶故；現前地，觀察緣生甚深理故；遠行地，廣大覺慧善觀察故；不動地，示現廣大莊嚴事故；善慧地，得深解脫行於世間，如實而知不過限故；法雲地，能受一切諸佛如來大法明雨無厭足故。佛子！譬如大摩尼珠有十種性出過眾寶。何等為十？一者從大海出；二者巧匠治理；三者圓滿無缺；四者清淨離垢；五者內外明徹；六者善巧鑽穿；七者貫以寶縷；八者置在瑠璃高幢之上；九者普放一切種種光明；十者能隨王意雨眾寶物，如眾生心充滿其願。佛子！當知菩薩亦復如是，有十種事出過眾聖。何等為十？一者發一切智心；二者持戒頭陀，正行明淨；三者諸禪三昧，圓滿無缺；四者道行清白，離諸垢穢；五者方便神通，內外明徹；六者緣起智慧，善能鑽穿；七者貫以種種方便智縷；八者置於自在高幢之上；九者觀眾生行，放聞持光；十者受佛智職，墮在佛數，能為眾生廣作佛事。

Buddhaputra! These ten kings of jeweled mountains are all in the great ocean, yet they are named differently. Similarly, the ten stages of the bodhisattva are all within all-knowing wisdom, yet they are named differently.

Buddhaputra! Just as the great ocean has ten characteristics by which it is called the great ocean and cannot be changed, what are these ten?

It gradually becomes deeper in sequence
It does not accept dead bodies
All other waters entering it lose their original names
It has one uniform taste
It contains countless treasures
Its depths cannot be reached
It is immeasurably vast
It is the dwelling place of great beings
Its tides do not exceed their limits
It receives all great rains without overflowing.

The bodhisattva's practice is also like this. It is called the bodhisattva's practice due to ten characteristics and cannot be changed. What are these ten?

The Ground of Joy, because it gives rise to great vows that gradually deepen
The Ground of Purity, because it does not accept any corpses of broken precepts
The Ground of Radiance, because it abandons worldly conventional names
The Ground of Blazing Wisdom, because it has the same taste as the Buddha's merits
The Ground of Difficult to Conquer, because it gives rise to countless skillful means, spiritual powers, and worldly treasures
The Ground of Manifestation, because it observes the profound principle of dependent origination
The Ground of Far-reaching, because of its vast awakened wisdom and good observation
The Ground of Immovability, because it manifests vast adorning deeds
The Ground of Good Wisdom, because it attains deep liberation and acts in the world, knowing things as they truly are without exceeding limits
The Ground of Dharma Cloud, because it can receive the great Dharma rain of all Buddhas and Tathagatas without satiation

Buddhaputra! Just as a great mani jewel has ten qualities that surpass all other jewels, what are these ten?

It comes from the great ocean
It is skillfully cut by a craftsman
It is perfectly complete without defects
It is pure and free from defilements
It is clear both inside and out
It is skillfully drilled
It is strung with precious threads
It is placed on a high lapis lazuli banner
It universally emits all kinds of light
It can rain down various precious objects according to the king's wish, fulfilling the desires of all beings

Buddhaputra! Know that the bodhisattva is also like this, having ten qualities that surpass all sages. What are these ten?

They give rise to the mind of all-knowing wisdom
They uphold precepts and ascetic practices, with pure and bright correct conduct
Their meditations and samadhis are perfect and complete
Their path of practice is pure white, free from all defilements
Their skillful means and spiritual powers are clear both internally and externally
Their wisdom of dependent origination can skillfully penetrate
They are strung with various threads of skillful wisdom
They are placed on the high banner of sovereignty
They observe beings' conduct and emit the light of hearing and retention
They receive the position of Buddha's wisdom, falling into the number of Buddhas, able to broadly perform Buddha's work for sentient beings

「佛子！此集一切種、一切智功德菩薩行法門品，若諸眾生不種善根不可得聞。」

Buddhaputra! This chapter on the Dharma door of bodhisattva practices that gather all kinds of all-knowing merits cannot be heard by sentient beings who have not planted good roots.

解脫月菩薩言：「聞此法門，得幾所福？」

Bodhisattva Liberation Moon asked: "How much merit does one gain from hearing this Dharma door?"

金剛藏菩薩言：「如一切智所集福德，聞此法門福德如是。何以故？非不聞此功德法門而能信解、受持、讀誦，何況精進、如說修行！是故當知，要得聞此集一切智功德法門，乃能信解、受持、修習，然後至於一切智地。」

Bodhisattva Vajragarbha replied: "The merit from hearing this Dharma door is like the merit gathered by all-knowing wisdom. Why? Without hearing this Dharma door of merits, one cannot have faith, understand, uphold, read, or recite it, let alone diligently practice it as taught! Therefore, know that only by hearing this Dharma door that gathers the merits of all-knowing wisdom can one have faith, understand, uphold, and cultivate it, and then reach the ground of all-knowing wisdom."

爾時，佛神力故，法如是故，十方各有十億佛剎微塵數世界六種十八相動。所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨眾天華、天鬘、天衣，及諸天寶莊嚴之具、幢幡、繒蓋。奏天妓樂，其音和雅，同時發聲，讚一切智地所有功德。如此世界他化自在天王宮演說此法，十方所有一切世界悉亦如是。爾時，復以佛神力故，十方各十億佛剎微塵數世界外，有十億佛剎微塵數菩薩而來此會，作如是言：「善哉善哉！金剛藏！快說此法。我等悉亦同名：金剛藏，所住世界各各差別，悉名：金剛德，佛號：金剛幢。我等住在本世界中，皆承如來威神之力而說此法，眾會悉等，文字句義與此所說無有增減；悉以佛神力而來此會，為汝作證。如我等今者入此世界，如是十方一切世界悉亦如是而往作證。」

At that time, due to the Buddha's spiritual power and because it is the nature of the Dharma, in each of the ten directions, worlds as numerous as the dust particles in ten billion Buddha lands shook in six ways and eighteen aspects. Namely: moving, universally moving, equally and universally moving; rising, universally rising, equally and universally rising; surging, universally surging, equally and universally surging; quaking, universally quaking, equally and universally quaking; roaring, universally roaring, equally and universally roaring; striking, universally striking, equally and universally striking. It rained heavenly flowers, heavenly garlands, heavenly clothes, and various heavenly jewels and adornments, banners, flags, and canopies. Heavenly music played, its sound harmonious and elegant, sounding simultaneously, praising the merits of the ground of all-knowledge. As this Dharma was expounded in the palace of the Paranirmita-vaśavartin Heaven King in this world, so it was in all worlds in the ten directions.

At that time, again by the Buddha's spiritual power, from beyond worlds as numerous as the dust particles in ten billion Buddha lands in each of the ten directions, there came bodhisattvas as numerous as the dust particles in ten billion Buddha lands to this assembly, saying: "Excellent, excellent! Vajragarbha! Quickly expound this Dharma. We are all also named Vajragarbha, dwelling in different worlds, all named Vajra Virtue, with Buddhas named Vajra Banner. We, dwelling in our original worlds, all by the power of the Tathāgata's majesty, expound this Dharma. The assemblies are all equal, and the words, phrases, and meanings are neither more nor less than what is said here. We all come to this assembly by the Buddha's spiritual power to bear witness for you. Just as we now enter this world, so in all worlds in the ten directions, they also go to bear witness."

爾時，金剛藏菩薩觀察十方一切眾會，普周法界，欲讚歎發一切智智心，欲示現菩薩境界，欲淨治菩薩行力，欲說攝取一切種智道，欲除滅一切世間垢，欲施與一切智，欲示現不思議智莊嚴，欲顯示一切菩薩諸功德，欲令如是地義轉更開顯，承佛神力而說頌言：

At that time, Bodhisattva Vajragarbha observed all the assemblies in the ten directions, pervading the entire Dharma realm. He wished to praise the mind that gives rise to all-knowing wisdom, to demonstrate the realm of bodhisattvas, to purify the power of bodhisattva practices, to explain the path of attaining all kinds of wisdom, to eliminate all worldly defilements, to bestow all wisdom, to demonstrate the inconceivable adornments of wisdom, to reveal all the merits of bodhisattvas, and to further elucidate the meaning of these grounds. Empowered by the Buddha's spiritual power, he spoke these verses:

其心寂滅恒調順，　　平等無礙如虛空，　離諸垢濁住於道，　　此殊勝行汝應聽。　

Their hearts are quiescent and always gentle, Equal and unobstructed like empty space, Free from all defilements, abiding in the Way, You should listen to these supreme practices.

百千億劫修諸善，　　供養無量無邊佛，　聲聞獨覺亦復然，　　為利眾生發大心。　

For hundreds of thousands of billions of kalpas they cultivate all good, Making offerings to countless, boundless Buddhas, To śrāvakas and pratyekabuddhas as well, For the benefit of beings they give rise to the great mind.

精勤持戒常柔忍，　　慚愧福智皆具足，　志求佛智修廣慧，　　願得十力發大心。

Diligently upholding precepts, always patient and gentle, Endowed with shame, merit and wisdom, Aspiring to Buddha's wisdom, cultivating vast understanding, Wishing to attain the ten powers, they give rise to the great mind.　

三世諸佛咸供養，　　一切國土悉嚴淨，　了知諸法皆平等，　　為利眾生發大心。

They make offerings to all Buddhas of the three times, Adorning and purifying all lands, Realizing all dharmas are equal, For the benefit of beings they give rise to the great mind.　

住於初地生是心，　　永離眾惡常歡喜，　願力廣修諸善法，　　以悲愍故入後位。　

Dwelling on the first ground, they give rise to this mind, Forever abandoning all evil, always joyful, By the power of vows broadly cultivating all good dharmas, Out of compassion they enter the next stage.

戒聞具足念眾生，　　滌除垢穢心明潔，　觀察世間三毒火，　　廣大解者趣三地。　

Precepts and learning perfected, mindful of beings, Washing away defilements, their hearts pure and bright, Observing the three poisons' fire in the world, Those of vast understanding proceed to the third ground.

三有一切皆無常，　　如箭入身苦熾然，　厭離有為求佛法，　　廣大智人趣焰地。　

All of the three realms are impermanent, Like an arrow in the body, suffering blazes fiercely, Weary of the conditioned, they seek the Buddha's Dharma, Those of vast wisdom proceed to the Radiant Ground.

念慧具足得道智，　　供養百千無量佛，　常觀最勝諸功德，　　斯人趣入難勝地。　

With mindfulness and wisdom complete, attaining the knowledge of the path, Making offerings to hundreds of thousands of countless Buddhas, Always observing the supreme merits, This person enters the Difficult to Conquer Ground.

智慧方便善觀察，　　種種示現救眾生，　復供十力無上尊，　　趣入無生現前地。　

With wisdom and skillful means observing well, Manifesting in various ways to save sentient beings, Again making offerings to the unsurpassed Honored One of Ten Powers, Entering the Presence Ground of Non-arising.

世所難知而能知，　　不受於我離有無，　法性本寂隨緣轉，　　得此微妙向七地。　

Able to know what is difficult for the world to know, Not accepting self, departing from existence and non-existence, The nature of dharmas originally quiescent, turning according to conditions, Attaining this subtlety and heading towards the Seventh Ground.

智慧方便心廣大，　　難行難伏難了知，　雖證寂滅勤修習，　　能趣如空不動地。　

Wisdom, skillful means, and mind vast and great, Difficult to practice, difficult to subdue, difficult to understand, Though realizing quiescence, diligently cultivating, Able to enter the Immovable Ground like space.

佛勸令從寂滅起，　　廣修種種諸智業，　具十自在觀世間，　　以此而昇善慧地。

The Buddha encourages arising from quiescence, Extensively cultivating various wisdom practices, Possessing ten sovereignties to observe the world, By this ascending to the Good Wisdom Ground.　

以微妙智觀眾生，　　心行業惑等稠林，　為欲化其令趣道，　　演說諸佛勝義藏。　

With subtle wisdom observing sentient beings, Their mental actions, karma, and delusions like dense forests, Wishing to transform them and guide them to the path, Expounding the Buddhas' treasury of supreme meaning.

次第修行具眾善，　　乃至九地集福慧，　常求諸佛最上法，　　得佛智水灌其頂。

Cultivating in sequence and perfecting all virtues, Up to the Ninth Ground accumulating merit and wisdom, Always seeking the Buddhas' supreme Dharma, Receiving the water of Buddha's wisdom poured upon one's crown.　

獲得無數諸三昧，　　亦善了知其作業，　最後三昧名受職，　　住廣大境恒不動。　

Attaining countless samādhis, And well understanding their functions, The final samādhi is called "Receiving the Position", Dwelling in vast realms, ever unmoved.

菩薩得此三昧時，　　大寶蓮華忽然現，　身量稱彼於中坐，　　佛子圍遶同觀察。

When the bodhisattva attains this samādhi, A great jeweled lotus suddenly appears, Their body fitting its size, they sit within, Surrounded by Buddha's children, all observing.　

放大光明百千億，　　滅除一切眾生苦，　復於頂上放光明，　　普入十方諸佛會，　

Emitting great light, billions upon billions, Extinguishing all beings' suffering, Again from the crown emitting light, Universally entering all Buddhas' assemblies in the ten directions,

悉住空中作光網，　　供養佛已從足入；　即時諸佛悉了知，　　今此佛子登職位。　

All abiding in space forming a net of light, After making offerings to Buddhas, entering from their feet; Immediately all Buddhas know, This Buddha's child now ascends to the position.

十方菩薩來觀察，　　受職大士舒光照；　諸佛眉間亦放光，　　普照而來從頂入。

Bodhisattvas from the ten directions come to observe, The great being receiving the position extends light to illuminate; The Buddhas also emit light from between their brows, Universally illuminating and entering from the crown.　

十方世界咸震動，　　一切地獄苦消滅；　是時諸佛與其職，　　如轉輪王第一子。　

The ten directions' worlds all shake, All hell beings' suffering is eliminated; At this time, all Buddhas bestow the position, Like a wheel-turning king's eldest son.

若蒙諸佛與灌頂，　　是則名登法雲地，　智慧增長無有邊，　　開悟一切諸世間。　

If blessed by all Buddhas with consecration, This is called ascending to the Dharma Cloud Ground, Wisdom increases without limit, Awakening all worlds.

欲界色界無色界，　　法界世界眾生界，　有數無數及虛空，　　如是一切咸通達。　

The desire realm, form realm, formless realm, Dharma realm, world realm, realm of sentient beings, Numerable, innumerable, and empty space, All such are fully comprehended.

一切化用大威力，　　諸佛加持微細智，　祕密劫數毛道等，　　皆能如實而觀察。　

All transformative great powers, The subtle wisdom empowered by all Buddhas, Secret kalpas and hair-pores, etc., Can all be observed as they truly are.

受生捨俗成正道，　　轉妙法輪入涅槃，　乃至寂滅解脫法，　　及所未說皆能了。　

Taking birth, renouncing the worldly, attaining the right path, Turning the wondrous Dharma wheel, entering nirvana, Even the quiescent liberation dharmas, And what has not been spoken can all be understood.

菩薩住此法雲地，　　具足念力持佛法，　譬如大海受龍雨，　　此地受法亦復然。　

Bodhisattvas dwelling on this Dharma Cloud Ground, Possess the power of mindfulness to uphold the Buddha's teachings, Like the great ocean receiving dragon rain, This ground receives the Dharma in the same way.

十方無量諸眾生，　　悉得聞持持佛法，　於一佛所所聞法，　　過於彼數無有量。　

Countless beings in the ten directions, All hear and uphold the Buddha's teachings, The Dharma heard from one Buddha, Surpasses that number immeasurably.

以昔智願威神力，　　一念普遍十方土，　霔甘露雨滅煩惱，　　是故佛說名法雲。　

With the power of past wisdom, vows, and spiritual might, In one thought pervading the lands of the ten directions, Raining sweet dew to extinguish afflictions, Therefore Buddha calls it the Dharma Cloud.

神通示現遍十方，　　超出人天世間境，　復過是數無量億，　　世智思惟必迷悶。

Supernatural powers manifest throughout the ten directions, Transcending the realms of humans and devas, Surpassing this number by countless billions, Worldly wisdom ponders and becomes bewildered.　

一舉足量智功德，　　乃至九地不能知，　何況一切諸眾生，　　及以聲聞辟支佛。　

The wisdom and merit of raising one foot, Even the ninth ground cannot know, How much less all sentient beings, And the voice-hearers and pratyekabuddhas.

此地菩薩供養佛，　　十方國土悉周遍，　亦供現前諸聖眾，　　具足莊嚴佛功德。

Bodhisattvas on this ground make offerings to Buddhas, Pervading all lands in the ten directions, Also making offerings to all present sages, Fully adorning the Buddha's merits.　

住於此地復為說，　　三世法界無礙智，　眾生國土悉亦然，　　乃至一切佛功德。　

Dwelling on this ground, they further expound, The unobstructed wisdom of the Dharma realm in the three times, For beings and lands it is also thus, Up to all the Buddha's merits.

此地菩薩智光明，　　能示眾生正法路，　自在天光除世暗，　　此光滅暗亦如是。

The wisdom light of bodhisattvas on this ground, Can show beings the path of right Dharma, Like the light of self-mastery gods dispelling worldly darkness, This light extinguishing darkness is also thus.　

住此多作三界王，　　善能演說三乘法，　無量三昧一念得，　　所見諸佛亦如是。　

Dwelling here, they often become kings of the three realms, Skillfully expounding the teachings of the three vehicles, Countless samadhis attained in one thought, The Buddhas seen are also thus.

此地我今已略說，　　若欲廣說不可盡。　如是諸地佛智中，　　如十山王嶷然住。　

This ground I have now briefly explained, If explained in full, it could not be exhausted. Thus, within the Buddha's wisdom of all grounds, It abides majestically like the ten mountain kings.

初地藝業不可盡，　　譬如雪山集眾藥；　二地戒聞如香山；　　三如鞞陀發妙華；　

The skills and deeds of the first ground are inexhaustible, Like the Snow Mountain gathering many medicines; The second ground's precepts and learning are like the Fragrant Mountain; The third is like Vaidurya producing wondrous flowers.

焰慧道寶無有盡，　　譬如仙山仁善住；　五地神通如由乾；　　六如馬耳具眾果；　

The jewels of the Flaming Wisdom path are endless, Like the mountain of sages where benevolence dwells well; The fifth ground's spiritual powers are like Yugaṃdhara; The sixth is like Horse Ear with abundant fruits.

七地大慧如尼民；　　八地自在如輪圍；　九如計都集無礙；　　十如須彌具眾德。　

The seventh ground's great wisdom is like Nimindhara; The eighth ground's mastery is like Cakravāḍa; The ninth is like Ketumatī gathering without obstruction; The tenth is like Sumeru, complete in all virtues.

初地願首二持戒；　　三地功德四專一；　五地微妙六甚深；　　七廣大慧八莊嚴；　

The first ground is headed by vows, the second upholds precepts; The third ground has merits, the fourth is single-minded; The fifth ground is subtle, the sixth is profound; The seventh has vast wisdom, the eighth is adorned;

九地思量微妙義，　　出過一切世間道；　十地受持諸佛法，　　如是行海無盡竭。　

The ninth ground contemplates subtle meanings, Surpassing all worldly paths; The tenth ground upholds all Buddha dharmas, Thus the ocean of practices is inexhaustible.

十行超世發心初，　　持戒第二禪第三，　行淨第四成就五，　　緣生第六貫穿七，

The ten practices transcend the world, starting with the initial resolve, Upholding precepts is second, meditation third, Pure conduct is fourth, accomplishment fifth, Conditioned arising sixth, penetrating seventh,　

第八置在金剛幢，　　第九觀察眾稠林，　第十灌頂隨王意，　　如是德寶漸清淨。

The eighth is placed on the vajra banner, The ninth observes the dense forest of beings, The tenth is consecration following the king's will, Thus the jewel of virtues gradually purifies.　

十方國土碎為塵，　　可於一念知其數，　毫末度空可知量，　　億劫說此不可盡。」

If the lands of the ten directions were ground to dust, One could know their number in a single thought, The measure of space could be known by a hair's tip, But speaking of this for billions of eons would still be endless.

Ch 26 - The Ten Stages 十地

大方廣佛華嚴經卷第三十四

INTRODUCTION

FIRST STAGE 第一地

SECOND STAGE 第二地

THIRD STAGE 第三地

FOURTH STAGE 第四地

FIFTH STAGE 第五地

SIXTH STAGE 第六地

SEVENTH STAGE 第七地

EIGHTH STAGE 第八地

NINTH STAGE 第九地

TENTH STAGE 第十地