Ch 38 - Detachment from the World (lokottaraparivarta) 離世間

大方廣佛華嚴經

離世間品第三十八

爾時，世尊在摩竭提國阿蘭若法菩提場中普光明殿，坐蓮華藏師子之座，妙悟皆滿，二行永絕，達無相法；住於佛住，得佛平等，到無障處不可轉法；所行無礙，立不思議，普見三世；身恒充遍一切國土，智恒明達一切諸法；了一切行，盡一切疑，無能測身；一切菩薩等所求智，到佛無二究竟彼岸，具足如來平等解脫，證無中邊佛平等地，盡於法界等虛空界。與不可說百千億那由他佛剎微塵數菩薩摩訶薩俱，皆一生當得阿耨多羅三藐三菩提，各從他方種種國土而共來集，悉具菩薩方便智慧。所謂：善能觀察一切眾生，以方便力，令其調伏，住菩薩法；善能觀察一切世界，以方便力，普皆往詣；善能觀察涅槃境界，思惟籌量永離一切戲論分別，而修妙行無有間斷；善能攝受一切眾生，善入無量諸方便法，知諸眾生空無所有而不壞業果；善知眾生心使、諸根境界方便，種種差別悉能受持；三世佛法，自得解了，復為他說；於世、出世無量諸法，皆善安住，知其真實；於有為、無為一切諸法，悉善觀察，知無有二；於一念中，悉能獲得三世諸佛所有智慧；於念念中，悉能示現成等正覺，令一切眾生發心成道；於一眾生心之所緣，悉知一切眾生境界；雖入如來一切智地，而不捨菩薩行諸所作業，智慧方便而無所作；為一一眾生住無量劫，而於阿僧祇劫難可值遇，轉正法輪調伏眾生皆不唐捐，三世諸佛清淨行願悉已具足；成就如是無量功德，一切如來於無邊劫說不可盡。其名曰：普賢菩薩、普眼菩薩、普化菩薩、普慧菩薩、普見菩薩、普光菩薩、普觀菩薩、普照菩薩、普幢菩薩、普覺菩薩……。如是等十不可說百千億那由他佛剎微塵數，皆悉成就普賢行願，深心大願皆已圓滿；一切諸佛出興世處，悉能往詣請轉法輪；善能受持諸佛法眼，不斷一切諸佛種性；善知一切諸佛興世授記次第、名號、國土、成等正覺、轉於法輪；無佛世界現身成佛，能令一切雜染眾生皆悉清淨；能滅一切菩薩業障，入於無礙清淨法界。

At that time, the World-Honored One was in the country of Magadha, in the Hall of Universal Light at the site of enlightenment in the araṇya dharma. He sat upon a lotus-treasury lion throne, perfect in wondrous awakening, having eternally severed the two courses, attaining the dharma of characteristiclessness. He dwelt in the Buddha's dwelling, attained the Buddha's equality, and reached the place of no obstacles with irreversible dharma. His actions were unhindered, establishing the inconceivable, seeing all three times. His body constantly pervaded all lands, his wisdom constantly penetrated all dharmas.

He was accompanied by innumerable great bodhisattvas as numerous as dust particles in countless buddha-lands, all of whom would attain supreme perfect enlightenment in their next life. They gathered from various lands in other directions, all possessing the wisdom and skillful means of bodhisattvas. They could skillfully observe all beings and use skillful means to tame them; they could skillfully observe all worlds and travel to them through skillful means; they could skillfully contemplate the realm of nirvana, forever free from conceptual elaboration while continuously practicing wondrous conduct.

Among them were Samantabhadra Bodhisattva, Samantanetra Bodhisattva, Samantaprabhāsa Bodhisattva, Samantamati Bodhisattva, and others. All had fulfilled the practices and vows of Samantabhadra, perfected their profound aspirations, could go to all places where Buddhas appeared to request the turning of the Dharma wheel, could uphold the Dharma eye of all Buddhas, and could manifest as Buddhas in worlds without Buddhas to purify all defiled beings.

爾時，普賢菩薩摩訶薩入廣大三昧，名：佛華莊嚴；入此三昧時，十方所有一切世界六種、十八相動，出大音聲靡不皆聞；然後從其三昧而起。

At that time, Bodhisattva Mahāsattva Samantabhadra entered a vast samādhi called "Buddha Flower Adornment." When he entered this samādhi, all worlds in the ten directions experienced six kinds and eighteen characteristics of trembling, and great sounds were heard everywhere. Then he arose from this samādhi.

爾時，普慧菩薩知眾已集，問普賢菩薩言：「佛子！願為演說：

At that time, Samantaprajña Bodhisattva, knowing the assembly had gathered, asked Samantabhadra Bodhisattva: "Buddhaputra! Please explain..."

何等為菩薩摩訶薩依？何等為奇特想？何等為行？何等為善知識？何等為勤精進？何等為心得安隱？何等為成就眾生？何等為戒？何等為自知受記？何等為入菩薩？何等為入如來？何等為入眾生心行？何等為入世界？何等為入劫？何等為說三世？何等為入三世？何等為發無疲厭心？何等為差別智？何等為陀羅尼？何等為演說佛？何等為發普賢心？何等為普賢行法？以何等故而起大悲？何等為發菩提心因緣？何等為於善知識起尊重心？何等為清淨？何等為諸波羅蜜？何等為智隨覺？何等為證知？何等為力？何等為平等？何等為佛法實義句？何等為說法？何等為持？何等為辯才？何等為自在？何等為無著性？何等為平等心？何等為出生智慧？何等為變化？何等為力持？何等為得大欣慰？何等為深入佛法？何等為依止？何等為發無畏心？何等為發無疑惑心？何等為不思議？何等為巧密語？何等為巧分別智？何等為入三昧？何等為遍入？何等為解脫門？何等為神通？何等為明？何等為解脫？何等為園林？何等為宮殿？何等為所樂？何等為莊嚴？何等為發不動心？何等為不捨深大心？何等為觀察？何等為說法？何等為清淨？何等為印？何等為智光照？何等為無等住？何等為無下劣心？何等為如山增上心？何等為入無上菩提如海智？何等為如寶住？何等為發如金剛大乘誓願心？何等為大發起？何等為究竟大事？何等為不壞信？何等為授記？何等為善根迴向？何等為得智慧？何等為發無邊廣大心？何等為伏藏？何等為律儀？何等為自在？何等為無礙用？何等為眾生無礙用？何等為剎無礙用？何等為法無礙用？何等為身無礙用？何等為願無礙用？何等為境界無礙用？何等為智無礙用？何等為神通無礙用？何等為神力無礙用？何等為力無礙用？何等為遊戲？何等為境界？何等為力？何等為無畏？何等為不共法？何等為業？何等為身？何等為身業？何等為身？何等為語？何等為淨修語業？何等為得守護？何等為成辦大事？何等為心？何等為發心？何等為周遍心？何等為諸根？何等為深心？何等為增上深心？何等為勤修？何等為決定解？何等為決定解入世界？何等為決定解入眾生界？何等為習氣？何等為取？何等為修？何等為成就佛法？何等為退失佛法道？何等為離生道？何等為決定法？何等為出生佛法道？何等為大丈夫名號？何等為道？何等為無量道？何等為助道？何等為修道？何等為莊嚴道？何等為足？何等為手？何等為腹？何等為藏？何等為心？何等為被甲？何等為器仗？何等為首？何等為眼？何等為耳？何等為鼻？何等為舌？何等為身？何等為意？何等為行？何等為住？何等為坐？何等為臥？何等為所住處？何等為所行處？何等為觀察？何等為普觀察？何等為奮迅？何等為師子吼？何等為清淨施？何等為清淨戒？何等為清淨忍？何等為清淨精進？何等為清淨定？何等為清淨慧？何等為清淨慈？何等為清淨悲？何等為清淨喜？何等為清淨捨？何等為義？何等為法？何等為福德助道具？何等為智慧助道具？何等為明足？何等為求法？何等為明了法？何等為修行法？何等為魔？何等為魔業？何等為捨離魔業？何等為見佛？何等為佛業？何等為慢業？何等為智業？何等為魔所攝持？何等為佛所攝持？何等為法所攝持？何等為住兜率天所作業？何故於兜率天宮歿？何故現處胎？何等為現微細趣？何故現初生？何故現微笑？何故示行七步？何故現童子地？何故現處內宮？何故現出家？何故示苦行？云何往詣道場？云何坐道場？何等為坐道場時奇特相？何故示降魔？何等為成如來力？云何轉法輪？何故因轉法輪得白淨法？何故如來、應、正等覺示般涅槃？善哉！佛子！如是等法，願為演說！」

What are:

What are the bodhisattva mahāsattva's reliances?
What are their extraordinary perceptions?
What are their practices?
What are their good spiritual friends?
What is their diligent vigor?
What brings peace to their minds?
What is their perfection of beings?
What are their precepts?
What is their self-knowledge of prediction?
What is their entry into the bodhisattva path?
What is their entry into the Tathāgata?
What is their entry into beings' mental actions?
What is their entry into worlds?
What is their entry into kalpas?
What is their speaking of the three times?
What is their entry into the three times?
What is their untiring mind?
What is their differentiating wisdom?
What are their dhāraṇīs?
What is their explanation of Buddha?
What is their Universal Worthy mind?
What are their Universal Worthy practices?
For what reasons do they give rise to great compassion?
What are the causes and conditions for arousing bodhicitta?
What is their reverent mind toward good friends?
What are their purities?
What are their pāramitās?
What is their responsive understanding?
What is their realization?
What are their powers?
What are their equalities?
What are the real meaning phrases of Buddha's Dharma?
What is their speaking of Dharma?
What is their retention?
What is their eloquence?
What is their mastery?
What is their non-attachment?
What is their mind of equality?
What is their production of wisdom?
What their transformations?
What is their power sustaining?
What is their great consolation?
What is their deep entry into Buddha's dharma?
What are their reliances?
What is their fearless mind?
What istheir the mind free of doubts?
What is their inconceivabilty?
What is their skillful secret speech?
What is their skillful discriminating wisdom?
What is their entry into samadhi?
What is their universal entry?
What are their doors of liberation?
What are their spiritual powers?
What are their illuminations?
What are their liberations?
What are their gardens?
What are their palaces?
What are their delights?
What are their adornments?
What is their immovable mind?
What is their not abandoning the profound great mind?
What is their observation?
What is their explanation of Dharma?
What is their purity?
What are their seals?
What is their light of wisdom?
What are their incomparable dwellings?
What is their non-inferior mind?
What is their mountain-like ascending mind?
What is their ocean-like wisdom entering supreme enlightenment?
What are their jewel-like abidings?
What is their vajra-like great vehicle vow mind?
What are their great undertakings?
What are their ultimate great matters?
What is their unbreakable faith?
What is their prediction [of future enlightenment]?
What is their transference of good roots?
What is their gaining of wisdom?
What is their generating boundlessly vast mind?
What are their hidden treasures?
What are their moral precepts?
What is their mastery?
What are their unobstructed functions?
What are their unobstructed functions regarding beings?
What are their unobstructed functions regarding lands?
What are their unobstructed functions regarding dharmas?
What are their unobstructed functions regarding bodies?
What are their unobstructed functions regarding vows?
What are their unobstructed functions regarding realms?
What are their unobstructed functions regarding wisdom?
What are their unobstructed functions regarding spiritual powers?
What are their unobstructed functions regarding supernatural powers?
What are their unobstructed functions regarding power?
What are their playful displays?
What are their realms?
What are their powers?
What are their fearlessnesses?
What are their unique qualities?
What is their karma?
What is their body?
What are their physical actions?
What are their bodies?
What is their speech?
What is their purifying verbal karma?
What is their gaining protection?
What is their accomplishing great matters?
What is their mind?
What is their generation of bodhicitta?
What is their all-pervasive mind?
What are their faculties?
What is their profound mind?
What is their supreme profound mind?
What is their diligent practice?
What is their definitive understanding?
What is their definitive understanding entering worlds?
What is their definitive understanding entering the realm of beings?
What are their habitual tendencies (vāsanā)?
What is their grasping?
What is their cultivation?
What is their accomplishing Buddha's Dharma?
What is their regressing from the path of Buddha's Dharma?
What is the path of transcending birth?
What are their definitive dharmas?
What is the path that gives birth to Buddha's dharma?
What are their names of great beings?
What is their path?
What are their immeasurable paths?
What are their aids to the path?
What is their cultivation of the path?
What is their adornment of the path?
What are their feet?
What are their hands?
What is their belly?
What is their treasury?
What is their mind?
What is their armor?
What are their weapons?
What is their head?
What are their eyes?
What are their ears?
What is their nose?
What is their tongue?
What is their body?
What is their mind?
What is their conduct?
What is their abiding?
What is their sitting?
What is their lying down?
What are their dwelling places?
What are their places of practice?
What is their observation?
What is their universal observation?
What is their vigorous action?
What is their lion's roar?
What is their pure giving?
What is their pure morality?
What is their pure patience?
What is their pure diligence?
What is their pure concentration?
What is their pure wisdom?
What is their pure loving-kindness?
What is their pure compassion?
What is their pure joy?
What is their pure equanimity?
What is their meaning?
What is their dharma?
What are their aids to merit?
What are their aids to wisdom?
What is their clear understanding?
What is their seeking the dharma?
What is their understanding of dharma?
What is their practice of dharma?
What are their Maras?
What are the actions of their Maras?
What is abandoning their Mara's actions?
What is their seeing Buddha?
What are their Buddha's actions?
What are their actions of arrogant actions?
What are their actions of wisdom?
What is their possession by Maras?
What is their possession by Buddhas?
What is their possession by dharma?
What are their actions while dwelling in Tushita heaven?
Why do they pass away from Tushita heaven?
Why do they appear to enter the womb?
What are their appearances in subtle destinies?
Why do they appear to be?
Why do they appear to smile?
Why do they demonstrate taking seven steps?
Why do they appear in the stage of a youth?
Why do they appear to dwell in a palace?
Why do they appear to leave home?
Why do they demonstrate ascetic practices?
How do they proceed to the site of enlightenment?
How do they sit at the site of enlightenment?
What are their extraordinary signs when sitting at the site of enlightenment?
Why do they demonstrate subduing maras?
What are their powers of becoming a Tathagata?
How do they turn the Dharma Wheel?
Why do they obtain pure dharma through turning the Dharma Wheel?
Why do Tathagatas, Worthy Ones, Perfectly Enlightened Ones appear to enter parinirvana?

Excellent! Buddhaputra! Please explain these dharmas!

爾時，普賢菩薩告普慧等諸菩薩言：

At that time, Samantabhadra Bodhisattva said to Universal Wisdom and the other bodhisattvas:

[1] 「佛子！菩薩摩訶薩有十種依。何等為十？所謂：以菩提心為依，恒不忘失故；以善知識為依，和合如一故；以善根為依，修集增長故；以波羅蜜為依，具足修行故；以一切法為依，究竟出離故；以大願為依，增長菩提故；以諸行為依，普皆成就故；以一切菩薩為依，同一智慧故；以供養諸佛為依，信心清淨故；以一切如來為依，如慈父教誨不斷故。是為十。若諸菩薩安住此法，則得為如來無上大智所依處。

“Buddhaputra! The bodhisattva mahāsattvas have ten kinds of reliance. What are these ten? Namely:

They rely on bodhicitta, because they never forget it
They rely on good spiritual friends, because they unite as one
They rely on good roots, because they cultivate and increase them
They rely on the pāramitās, because they practice them completely
They rely on all dharmas, because they ultimately transcend them
They rely on great vows, because they increase bodhi
They rely on all practices, because they perfect them all
They rely on all bodhisattvas, because they share the same wisdom
They rely on making offerings to all Buddhas, because it purifies their faith
They rely on all Tathāgatas, because they continuously teach like compassionate fathers

These are the ten. If bodhisattvas abide in these dharmas, they will attain the support of the Tathāgata's unsurpassed great wisdom.

[2] 「佛子！菩薩摩訶薩有十種奇特想。何等為十？所謂：於一切善根生自善根想；於一切善根生菩提種子想；於一切眾生生菩提器想；於一切願生自願想；於一切法生出離想；於一切行生自行想；於一切法生佛法想；於一切語言法生語言道想；於一切佛生慈父想；於一切如來生無二想。是為十。若諸菩薩安住此法，則得無上善巧想。

“Buddhaputra! The bodhisattva mahāsattvas have ten kinds of extraordinary perception. What are these ten?

They perceive of all good roots as their own good roots
They perceive of all good roots as the seeds of bodhi
They perceive of all beings as vessels of bodhi
They perceive of all vows as their own vows
They perceive of all dharmas as means of transcendence
They perceive of all practices as their own practices
They perceive of all dharmas as Buddha dharmas
They perceive of all verbal expressions as paths of speech
They perceive of all Buddhas as compassionate fathers
They perceive of all Tathāgatas as non-dual

These are the ten. If bodhisattvas abide in these dharmas, they will attain unsurpassed skillful perception.

[3] 「佛子！菩薩摩訶薩有十種行。何等為十？所謂：一切眾生行，普令成熟故；一切求法行，咸悉修學故；一切善根行，悉使增長故；一切三昧行，一心不亂故；一切智慧行，無不了知故；一切修習行，無不能修故；一切佛剎行，皆悉莊嚴故；一切善友行，恭敬供養故；一切如來行，尊重承事故。是為十。若諸菩薩安住此法，則得如來無上大智慧行。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of conditioning. What are these ten?

The conditioning of all beings, to universally bring them to maturity
The conditioning of seeking all dharmas, to study and learn them all
The conditioning of all good roots, to make them all increase
The conditioning of all samādhis, to maintain one-pointed concentration
The conditioning of all wisdom, to understand everything
The conditioning of all cultivation, to be able to cultivate everything
The conditioning of all buddha-lands, to adorn them all
The conditioning of all good friends, to respect and make offerings to them
The conditioning of all Tathāgatas, to honor and serve them

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed conditioning of great wisdom."

[4] 「佛子！菩薩摩訶薩有十種善知識。何等為十？所謂：令住菩提心善知識；令生善根善知識；令行諸波羅蜜善知識；令解說一切法善知識；令成熟一切眾生善知識；令得決定辯才善知識；令不著一切世間善知識；令於一切劫修行無厭倦善知識；令安住普賢行善知識；令入一切佛智所入善知識。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of good spiritual friends. What are these ten? Namely:

Good spiritual friends who cause them to dwell in the bodhi mind
Good spiritual friends who cause them to give rise to good roots
Good spiritual friends who cause them to practice the pāramitās
Good spiritual friends who cause them to explain all dharmas
Good spiritual friends who cause them to bring all beings to maturity
Good spiritual friends who cause them to attain definitive eloquence
Good spiritual friends who cause them to not attach to any worldly things
Good spiritual friends who cause them to practice tirelessly through all kalpas
Good spiritual friends who cause them to dwell in Universal Worthy's practices
Good spiritual friends who cause them to enter into all Buddha wisdom

These are the ten."

[5] 「佛子！菩薩摩訶薩有十種勤精進。何等為十？所謂：教化一切眾生勤精進；深入一切法勤精進；嚴淨一切世界勤精進；修行一切菩薩所學勤精進；滅除一切眾生惡勤精進；止息一切三惡道苦勤精進；摧破一切眾魔勤精進；願為一切眾生作清淨眼勤精進；供養一切諸佛勤精進；令一切如來皆悉歡喜勤精進。是為十。若諸菩薩安住此法，則得具足如來無上精進波羅蜜。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of diligent vigor. What are these ten?

Diligent vigor in teaching and transforming all beings
Diligent vigor in deeply entering all dharmas
Diligent vigor in purifying all worlds
Diligent vigor in practicing all that bodhisattvas should learn
Diligent vigor in eliminating all beings' evils
Diligent vigor in stopping all suffering of the three evil paths
Diligent vigor in crushing all māras
Diligent vigor in vowing to be pure eyes for all beings
Diligent vigor in making offerings to all Buddhas
Diligent vigor in causing all Tathāgatas to rejoice

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed perfection of vigor."

[6] 「佛子！菩薩摩訶薩有十種心得安隱。何等為十？所謂：自住菩提心，亦當令他住菩提心，心得安隱；自究竟離忿諍，亦當令他離忿諍，心得安隱；自離凡愚法，亦令他離凡愚法，心得安隱；自勤修善根，亦令他勤修善根，心得安隱；自住波羅蜜道，亦令他住波羅蜜道，心得安隱；自生在佛家，亦當令他生於佛家，心得安隱；自深入無自性真實法，亦令他入無自性真實法，心得安隱；自不誹謗一切佛法，亦令他不誹謗一切佛法，心得安隱；自滿一切智菩提願，亦令他滿一切智菩提願，心得安隱；自深入一切如來無盡智藏，亦令他入一切如來無盡智藏，心得安隱。是為十。若諸菩薩安住此法，則得如來無上大智安隱。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of peace of mind. What are these ten?

They themselves dwell in the bodhicitta and also cause others to dwell in bodhicitta, thus attaining peace of mind
They themselves ultimately leave behind anger and disputes, and also cause others to leave behind anger and disputes, thus attaining peace of mind
They themselves leave behind the dharmas of ordinary foolish people, and also cause others to leave behind the dharmas of ordinary foolish people, thus attaining peace of mind
They themselves diligently cultivate good roots, and also cause others to diligently cultivate good roots, thus attaining peace of mind
They themselves dwell in the path of the pāramitās, and also cause others to dwell in the path of the pāramitās, thus attaining peace of mind
They themselves are born in the Buddha's family, and also cause others to be born in the Buddha's family, thus attaining peace of mind
They themselves deeply enter into the true dharma of non-self-nature, and also cause others to enter into the true dharma of non-self-nature, thus attaining peace of mind
They themselves do not slander any Buddha dharma, and also cause others not to slander any Buddha dharma, thus attaining peace of mind
They themselves fulfill the vow of all-knowing bodhi, and also cause others to fulfill the vow of all-knowing bodhi, thus attaining peace of mind
They themselves deeply enter into the inexhaustible treasury of wisdom of all Tathāgatas, and also cause others to enter into the inexhaustible treasury of wisdom of all Tathāgatas, thus attaining peace of mind

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom and peace."

[7] 「佛子！菩薩摩訶薩有十種成就眾生。何等為十？所謂：以布施成就眾生；以色身成就眾生；以說法成就眾生；以同行成就眾生；以無染著成就眾生；以開示菩薩行成就眾生；以熾然示現一切世界成就眾生；以示現佛法大威德成就眾生；以種種神通變現成就眾生；以種種微密善巧方便成就眾生。是為十。菩薩以此成就眾生界。

"Children of Buddha! The bodhisattva mahāsattvas have ten kinds of perfecting beings. What are these ten?

Perfecting beings through giving
Perfecting beings through their physical form
Perfecting beings through explaining the Dharma
Perfecting beings through practicing together (cooperation)
Perfecting beings through non-attachment
Perfecting beings through revealing the bodhisattva practices
Perfecting beings through brilliantly manifesting in all worlds
Perfecting beings through demonstrating the great majesty of the Buddha's Dharma
Perfecting beings through various spiritual transformations
Perfecting beings through various subtle and skillful means

These are the ten. Through these, bodhisattvas perfect the realm of beings."

[8] 「佛子！菩薩摩訶薩有十種戒。何等為十？所謂：不捨菩提心戒；遠離二乘地戒；觀察利益一切眾生戒；令一切眾生住佛法戒；修一切菩薩所學戒；於一切法無所得戒；以一切善根迴向菩提戒；不著一切如來身戒；思惟一切法離取著戒；諸根律儀戒。是為十。若諸菩薩安住此法，則得如來無上廣大戒波羅蜜。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of precepts. What are these ten? Namely:

The precept of not abandoning the bodhicitta
The precept of staying away from the grounds of the two vehicles
The precept of observing and benefiting all beings
The precept of causing all beings to dwell in the Buddha's Dharma
The precept of cultivating all that bodhisattvas should learn
The precept of non-attainment regarding all dharmas
The precept of transferring all good roots toward bodhi
The precept of non-attachment to all Tathāgatas' bodies
The precept of contemplating all dharmas as free from grasping
The precept of restraining all faculties

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed, vast perfection of precepts."

[9] 「佛子！菩薩摩訶薩有十種受記法，菩薩以此自知受記。何等為十？所謂：以殊勝意發菩提心，自知受記；永不厭捨諸菩薩行，自知受記；住一切劫行菩薩行，自知受記；修一切佛法，自知受記；於一切佛教一向深信，自知受記；修一切善根皆令成就，自知受記；置一切眾生於佛菩提，自知受記；於一切善知識和合無二，自知受記；於一切善知識起如來想，自知受記；恒勤守護菩提本願，自知受記。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of prediction-knowing dharmas, through which bodhisattvas know their own prediction. What are these ten? Namely:

Through generating bodhicitta with supreme intention, they know their prediction
Through never growing weary of or abandoning the bodhisattva practices, they know their prediction
Through dwelling through all kalpas practicing the bodhisattva path, they know their prediction
Through cultivating all Buddha dharmas, they know their prediction
Through having single-minded deep faith in all Buddhas' teachings, they know their prediction
Through cultivating and bringing all good roots to fulfillment, they know their prediction
Through establishing all beings in Buddha's bodhi, they know their prediction
Through being non-dual and harmonious with all good spiritual friends, they know their prediction
Through perceiving all good spiritual friends as Tathāgatas, they know their prediction
Through constantly and diligently protecting the original vow for bodhi, they know their prediction

These are the ten."

[10] 「佛子！菩薩摩訶薩有十種入，入諸菩薩。何等為十？所謂：入本願；入行；入聚；入諸波羅蜜；入成就；入差別願；入種種解；入莊嚴佛土；入神力自在；入示現受生。是為十。菩薩以此普入三世一切菩薩。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of entry into [the practices of] all bodhisattvas. What are these ten? Namely:

Entry into original vows
Entry into practices
Entry into assemblies
Entry into all pāramitās
Entry into accomplishments
Entry into different vows
Entry into various understandings
Entry into adorning buddha-lands
Entry into mastery of spiritual powers
Entry into manifesting births

These are the ten. Through these, bodhisattvas universally enter into all bodhisattvas of the three times."

[11] 「佛子！菩薩摩訶薩有十種入，入諸如來。何等為十？所謂：入無邊成正覺；入無邊轉法輪；入無邊方便法；入無邊差別音聲；入無邊調伏眾生；入無邊神力自在；入無邊種種差別身；入無邊三昧；入無邊力、無所畏；入無邊示現涅槃。是為十。菩薩以此普入三世一切如來。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of entry into all Tathāgatas. What are these ten? Namely:

Entry into boundless perfect enlightenment
Entry into boundless turning of the Dharma wheel
Entry into boundless skillful means
Entry into boundless different sounds
Entry into boundless taming of beings
Entry into boundless mastery of spiritual powers
Entry into boundless different kinds of bodies
Entry into boundless samādhis
Entry into boundless powers and fearlessnesses
Entry into boundless manifestations of nirvāṇa

These are the ten. Through these, bodhisattvas universally enter into all Tathāgatas of the three times."

[12] 「佛子！菩薩摩訶薩有十種入眾生行。何等為十？所謂：入一切眾生過去行；入一切眾生未來行；入一切眾生現在行；入一切眾生善行；入一切眾生不善行；入一切眾生心行；入一切眾生根行；入一切眾生解行；入一切眾生煩惱習氣行；入一切眾生教化調伏時、非時行。是為十。菩薩以此普入一切諸眾生行。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of entry into beings' actions. What are these ten? Namely:

Entry into all beings' past actions
Entry into all beings' future actions
Entry into all beings' present actions
Entry into all beings' wholesome actions
Entry into all beings' unwholesome actions
Entry into all beings' mental actions
Entry into all beings' faculty-based actions
Entry into all beings' understanding-based actions
Entry into all beings' habitual affliction-based actions
Entry into all beings' timely and untimely actions for teaching and taming

These are the ten. Through these, bodhisattvas universally enter into all beings' actions."

[13] 「佛子！菩薩摩訶薩有十種入世界。何等為十？所謂：入染世界；入淨世界；入小世界；入大世界；入微塵中世界；入微細世界；入覆世界；入仰世界；入有佛世界；入無佛世界。是為十。菩薩以此普入十方一切世界。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of entry into worlds. What are these ten? Namely:

Entry into defiled worlds
Entry into pure worlds
Entry into small worlds
Entry into large worlds
Entry into worlds within dust particles
Entry into subtle worlds
Entry into inverted worlds
Entry into upright worlds
Entry into worlds with Buddhas
Entry into worlds without Buddhas

These are the ten. Through these, bodhisattvas universally enter all worlds in the ten directions."

[14] 「佛子！菩薩摩訶薩有十種入劫。何等為十？所謂：入過去劫；入未來劫；入現在劫；入可數劫；入不可數劫；入可數劫即不可數劫；入不可數劫即可數劫；入一切劫即非劫；入非劫即一切劫；入一切劫即一念。是為十。菩薩以此普入一切劫。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of entry into kalpas. What are these ten? Namely:

Entry into past kalpas
Entry into future kalpas
Entry into present kalpas
Entry into countable kalpas
Entry into uncountable kalpas
Entry into countable kalpas which are uncountable
Entry into uncountable kalpas which are countable
Entry into all kalpas as non-kalpas
Entry into non-kalpas as all kalpas
Entry into all kalpas as a single thought-moment

These are the ten. Through these, bodhisattvas universally enter into all kalpas.

[15] 「佛子！菩薩摩訶薩有十種說三世。何等為十？所謂：過去世說過去世；過去世說未來世；過去世說現在世；未來世說過去世；未來世說現在世；未來世說無盡；現在世說過去世；現在世說未來世；現在世說平等；現在世說三世即一念。是為十。菩薩以此普說三世。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of speaking of the three times. What are these ten? Namely:

Speaking of the past of the past
Speaking of the future of the past
Speaking of the present of the past
Speaking of the past of the future
Speaking of the present of the future
Speaking of the inexhaustibility of the future
Speaking of the past of the present
Speaking of the future of the present
Speaking of the equality of the present
Speaking of the three times as a single thought-moment of the present

These are the ten. Through these, bodhisattvas universally speak of the three times."

[16] 「佛子！菩薩摩訶薩有十種知三世。何等為十？所謂：知諸安立；知諸語言；知諸談議；知諸軌則；知諸稱謂；知諸制令；知其假名；知其無盡；知其寂滅；知一切空。是為十。菩薩以此普知一切三世諸法。

[17] Buddhaputra! The bodhisattva mahāsattvas have ten kinds of knowledge of the three times. What are these ten? Namely:

Knowledge of all definitions
Knowledge of all verbal expressions
Knowledge of all discussions
Knowledge of all principles
Knowledge of all designations
Knowledge of all regulations
Knowledge of all provisional names
Knowledge of the inexhaustible
Knowledge of quiescence
Knowledge that all is empty

These are the ten. Through these, bodhisattvas universally know all dharmas of the three times.

[17] 「佛子！菩薩摩訶薩發十種無疲厭心。何等為十？所謂：供養一切諸佛無疲厭心；親近一切善知識無疲厭心；求一切法無疲厭心；聽聞正法無疲厭心；宣說正法無疲厭心；教化調伏一切眾生無疲厭心；置一切眾生於佛菩提無疲厭心；於一一世界經不可說不可說劫行菩薩行無疲厭心；遊行一切世界無疲厭心；觀察思惟一切佛法無疲厭心。是為十。若諸菩薩安住此法，則得如來無疲厭無上大智。

Buddhaputra! The bodhisattva mahāsattvas have ten kinds of untiring mind. What are these ten? Namely:

An untiring mind in making offerings to all Buddhas
An untiring mind in drawing near to all good spiritual friends
An untiring mind in seeking all dharmas
An untiring mind in listening to the true Dharma
An untiring mind in expounding the true Dharma
An untiring mind in teaching and taming all beings
An untiring mind in establishing all beings in Buddha's bodhi
An untiring mind in practicing the bodhisattva path in each world throughout ineffable ineffable kalpas
An untiring mind in traveling to all worlds
An untiring mind in contemplating and reflecting on all Buddha dharmas

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's untiring supreme great wisdom.

[18] 「佛子！菩薩摩訶薩有十種差別智。何等為十？所謂：知眾生差別智；知諸根差別智；知業報差別智；知受生差別智；知世界差別智；知法界差別智；知諸佛差別智；知諸法差別智；知三世差別智；知一切語言道差別智。是為十。若諸菩薩安住此法，則得如來無上廣大差別智。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of differentiating wisdom. What are these ten? Namely:

Wisdom that knows the differences among sentient beings
Wisdom that knows the differences among faculties
Wisdom that knows the differences in karmic retributions
Wisdom that knows the differences in taking birth
Wisdom that knows the differences among worlds
Wisdom that knows the differences in dharmadhātus
Wisdom that knows the differences among Buddhas
Wisdom that knows the differences among dharmas
Wisdom that knows the differences in the three times
Wisdom that knows the differences in all paths of verbal expression

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast differentiating wisdom.

[19] 「佛子！菩薩摩訶薩有十種陀羅尼。何等為十？所謂：聞持陀羅尼，持一切法不忘失故；修行陀羅尼，如實巧觀一切法故；思惟陀羅尼，了知一切諸法性故；法光明陀羅尼，照不思議諸佛法故；三昧陀羅尼，普於現在一切佛所聽聞正法心不亂故；圓音陀羅尼，解了不思議音聲語言故；三世陀羅尼，演說三世不可思議諸佛法故；種種辯才陀羅尼，演說無邊諸佛法故；出生無礙耳陀羅尼，不可說佛所說之法悉能聞故；一切佛法陀羅尼，安住如來力、無畏故。是為十。若諸菩薩欲得此法，當勤修學。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of dhāraṇī. What are these ten? Namely:

The dhāraṇī of hearing and retention, for holding all dharmas without forgetting
The dhāraṇī of practice, for skillfully observing all dharmas as they truly are
The dhāraṇī of contemplation, for understanding the nature of all dharmas
The dhāraṇī of dharma light, for illuminating the inconceivable Buddha dharmas
The dhāraṇī of samādhi, for listening to the true Dharma from all present Buddhas with an undistracted mind
The dhāraṇī of perfect sound, for understanding inconceivable sounds and languages
The dhāraṇī of the three times, for expounding the inconceivable Buddha dharmas of the three times
The dhāraṇī of various eloquence, for expounding the boundless Buddha dharmas
The dhāraṇī of producing unobstructed hearing, for being able to hear all dharmas spoken by innumerable Buddhas
The dhāraṇī of all Buddha dharmas, for abiding in the Tathāgata's powers and fearlessnesses

These are the ten. If bodhisattvas wish to attain these dharmas, they should diligently cultivate and study."

[20] 「佛子！菩薩摩訶薩說十種佛。何等為十？所謂：成正覺佛；願佛；業報佛；住持佛；涅槃佛；法界佛；心佛；三昧佛；本性佛；隨樂佛。是為十。

"Buddhaputra! The bodhisattva mahāsattvas speak of ten kinds of Buddhas. What are these ten? Namely:

The Buddha of Perfect Enlightenment
The Buddha of Vows
The Buddha of Karmic Retribution
The Buddha of Preservation
The Buddha of Nirvana
The Buddha of the Dharmadhatu
The Buddha of Mind
The Buddha of Samadhi
The Buddha of Original Nature
The Buddha of Adaptation to Aspirations

These are the ten."

[21] 「佛子！菩薩摩訶薩發十種普賢心。何等為十？所謂：發大慈心，救護一切眾生故；發大悲心，代一切眾生受苦故；發一切施心，悉捨所有故；發念一切智為首心，樂求一切佛法故；發功德莊嚴心，學一切菩薩行故；發如金剛心，一切處受生不忘失故；發如海心，一切白淨法悉流入故；發如大山王心，一切惡言皆忍受故；發安隱心，施一切眾生無怖畏故；發般若波羅蜜究竟心，巧觀一切法無所有故。是為十。若諸菩薩安住此心，疾得成就普賢善巧智。

"Child of Buddha! The bodhisattva mahāsattvas give rise to ten kinds of Samantabhadra mind (’Universal Worthy’) mind. What are these ten? Namely:

They give rise to a mind of great loving-kindness, to rescue and protect all beings
They give rise to a mind of great compassion, to take on the sufferings of all beings
They give rise to a mind of total giving, to relinquish all possessions
They give rise to a mind that puts omniscience first, delighting in seeking all Buddha dharmas
They give rise to a mind adorned with merit, to learn all bodhisattva practices
They give rise to a vajra-like mind, to never forget their resolve in all places of rebirth
They give rise to an ocean-like mind, into which all pure white dharmas flow
They give rise to a mind like the great mountain king, enduring all harsh words
They give rise to a mind of peace, bestowing fearlessness on all beings
They give rise to a mind of perfecting prajñāpāramitā, skillfully observing that all dharmas have no real existence

These are the ten. If bodhisattvas abide in these minds, they will quickly attain Universal Worthy's skillful wisdom."

[22] 「佛子！菩薩摩訶薩有十種普賢行法。何等為十？所謂：願住未來一切劫普賢行法；願供養恭敬未來一切佛普賢行法；願安置一切眾生於普賢菩薩行普賢行法；願積集一切善根普賢行法；願入一切波羅蜜普賢行法；願滿足一切菩薩行普賢行法；願莊嚴一切世界普賢行法；願生一切佛剎普賢行法；願善觀察一切法普賢行法；願於一切佛國土成無上菩提普賢行法。是為十。若諸菩薩勤修此法，疾得滿足普賢行願。

Buddhaputra! The bodhisattva mahāsattvas have ten kinds of Samantabhadra practice. What are these ten? Namely:

The Samantabhadra practice of vowing to dwell in all future kalpas
The Samantabhadra practice of vowing to make offerings and pay respect to all future Buddhas
The Samantabhadra practice of vowing to establish all beings in the practices of Samantabhadra Bodhisattva
The Samantabhadra practice of vowing to accumulate all good roots
The Samantabhadra practice of vowing to enter all pāramitās
The Samantabhadra practice of vowing to fulfill all bodhisattva practices
The Samantabhadra practice of vowing to adorn all worlds
The Samantabhadra practice of vowing to be born in all buddha-lands
The Samantabhadra practice of vowing to skillfully observe all dharmas
The Samantabhadra practice of vowing to attain supreme enlightenment in all buddha-lands

These are the ten. If bodhisattvas diligently cultivate these practices, they will quickly fulfill the vows and practices of Samantabhadra.

[23] 「佛子！菩薩摩訶薩以十種觀眾生而起大悲。何等為十？所謂：觀察眾生無依無怙而起大悲；觀察眾生性不調順而起大悲；觀察眾生貧無善根而起大悲；觀察眾生長夜睡眠而起大悲；觀察眾生行不善法而起大悲；觀察眾生欲縛所縛而起大悲；觀察眾生沒生死海而起大悲；觀察眾生長嬰疾苦而起大悲；觀察眾生無善法欲而起大悲；觀察眾生失諸佛法而起大悲。是為十。菩薩恒以此心觀察眾生。

"Buddhaputra! The bodhisattva mahāsattvas give rise to great compassion through ten kinds of observations of beings. What are these ten? Namely:

They observe beings as having no refuge or support and give rise to great compassion
They observe beings as having untamed natures and give rise to great compassion
They observe beings as being poor in good roots and give rise to great compassion
They observe beings as asleep in the long night (of ignorance) and give rise to great compassion
They observe beings as practicing unwholesome dharmas and give rise to great compassion
They observe beings as bound by the bonds of desire and give rise to great compassion
They observe beings as drowning in the ocean of birth and death and give rise to great compassion
They observe beings as long afflicted by illness and suffering and give rise to great compassion
They observe beings as having no desire for wholesome dharmas and give rise to great compassion
They observe beings as having lost the Buddha's dharmas and give rise to great compassion

These are the ten. Bodhisattvas constantly observe beings with these minds.

[24] 「佛子！菩薩摩訶薩有十種發菩提心因緣。何等為十？所謂：為教化調伏一切眾生故，發菩提心；為除滅一切眾生苦聚故，發菩提心；為與一切眾生具足安樂故，發菩提心；為斷一切眾生愚癡故，發菩提心；為與一切眾生佛智故，發菩提心；為恭敬供養一切諸佛故，發菩提心；為隨如來教，令佛歡喜故，發菩提心；為見一切佛色身相好故，發菩提心；為入一切佛廣大智慧故，發菩提心；為顯現諸佛力、無所畏故，發菩提心。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of causes and conditions for generating bodhicitta. What are these ten? Namely:

They generate bodhicitta to teach and tame all beings
They generate bodhicitta to eliminate all beings' accumulation of suffering
They generate bodhicitta to give complete peace and happiness to all beings
They generate bodhicitta to cut off all beings' ignorance
They generate bodhicitta to give Buddha's wisdom to all beings
They generate bodhicitta to respectfully make offerings to all Buddhas
They generate bodhicitta to follow the Tathāgata's teachings and bring joy to the Buddhas
They generate bodhicitta to see all Buddhas' physical characteristics and signs
They generate bodhicitta to enter all Buddhas' vast wisdom
They generate bodhicitta to manifest the Buddhas' powers and fearlessnesses

These are the ten."

[25] 「佛子！若菩薩發無上菩提心，為悟入一切智智故，親近供養善知識時，應起十種心。何等為十？所謂：起給侍心、歡喜心、無違心、隨順心、無異求心、一向心、同善根心、同願心、如來心、同圓滿行心。是為十。

"Buddhaputra! When bodhisattvas generate unsurpassed bodhicitta and draw near to and make offerings to good spiritual friends for the sake of entering into all-knowledge, they should give rise to ten kinds of mind. What are these ten? Namely:

A mind of service
A mind of joy
A mind of non-opposition
A mind of compliance
A mind without other seeking
A single-minded mind
A mind of shared good roots
A mind of shared vows
A Tathāgata mind
A mind of shared perfect practices

These are the ten."

[26] 「佛子！若菩薩摩訶薩起如是心，則得十種清淨。何等為十？所謂：深心清淨，到於究竟無失壞故；色身清淨，隨其所宜為示現故；音聲清淨，了達一切諸語言故；辯才清淨，善說無邊諸佛法故；智慧清淨，捨離一切愚癡暗故；受生清淨，具足菩薩自在力故；眷屬清淨，成就過去同行眾生諸善根故；果報清淨，除滅一切諸業障故；大願清淨，與諸菩薩性無二故；諸行清淨，以普賢乘而出離故。是為十。

"Buddhaputra! If bodhisattva mahāsattvas give rise to such minds, they attain ten kinds of purity. What are these ten? Namely:

Purity of deep mind, because they reach ultimate non-deterioration
Purity of physical form, because they manifest according to what is appropriate
Purity of voice, because they understand all languages
Purity of eloquence, because they skillfully explain the boundless Buddha dharmas
Purity of wisdom, because they abandon all ignorance and darkness
Purity of birth, because they possess the power of bodhisattva mastery
Purity of companions, because they perfect the good roots of beings who practiced together in the past
Purity of karmic rewards, because they eliminate all karmic obstacles
Purity of great vows, because they are non-dual with all bodhisattvas in nature
Purity of practices, because they transcend through the Vehicle of Samantabhadra

These are the ten.

[27] 「佛子！菩薩摩訶薩有十種波羅蜜。何等為十？所謂：施波羅蜜，悉捨一切諸所有故；戒波羅蜜，淨佛戒故；忍波羅蜜，住佛忍故；精進波羅蜜，一切所作不退轉故；禪波羅蜜，念一境故；般若波羅蜜，如實觀察一切法故；智波羅蜜，入佛力故；願波羅蜜，滿足普賢諸大願故；神通波羅蜜，示現一切自在用故；法波羅蜜，普入一切諸佛法故。是為十。若諸菩薩安住此法，則得具足如來無上大智波羅蜜。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pāramitās. What are these ten? Namely:

The pāramitā of giving, because they relinquish all possessions
The pāramitā of precepts, because they purify the Buddha's precepts
The pāramitā of patience, because they dwell in the Buddha's patience
The pāramitā of diligence, because they never retreat from any endeavor
The pāramitā of meditation, because they maintain one-pointed mindfulness
The pāramitā of prajñā, because they observe all dharmas as they truly are
The pāramitā of knowledge, because they enter the Buddha's powers
The pāramitā of vows, because they fulfill all of Samantabhadra's great vows
The pāramitā of spiritual powers, because they manifest all sovereign functions
The pāramitā of Dharma, because they universally enter all Buddha dharmas

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom pāramitā.

[28] 「佛子！菩薩摩訶薩有十種智隨覺。何等為十？所謂：一切世界無量差別智隨覺；一切眾生界不可思議智隨覺；一切諸法一入種種種種入一智隨覺；一切法界廣大智隨覺；一切虛空界究竟智隨覺；一切世界入過去世智隨覺；一切世界入未來世智隨覺；一切世界入現在世智隨覺；一切如來無量行願皆於一智而得圓滿智隨覺；三世諸佛皆同一行而得出離智隨覺。是為十。若諸菩薩安住此法，則得一切法自在光明，所願皆滿，於一念頃悉能解了一切佛法成等正覺。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of responsive understanding wisdom. What are these ten? Namely:

Responsive understanding wisdom that knows the immeasurable differences of all worlds
Responsive understanding wisdom that knows the inconceivable realm of all beings
Responsive understanding wisdom that knows all dharmas enter into multiplicity and multiplicity enters into oneness
Responsive understanding wisdom that knows the vastness of all dharma realms
Responsive understanding wisdom that knows the ultimate nature of all space realms
Responsive understanding wisdom that knows all worlds entering into the past
Responsive understanding wisdom that knows all worlds entering into the future
Responsive understanding wisdom that knows all worlds entering into the present
Responsive understanding wisdom that knows all Tathāgatas' immeasurable practices and vows are fulfilled in a single wisdom
Responsive understanding wisdom that knows all Buddhas of the three times attain liberation through the same practice

These are the ten. If bodhisattvas abide in these dharmas, they will attain the self-mastery light of all dharmas, fulfill all their vows, and in a single thought-moment completely understand all Buddha dharmas and attain perfect enlightenment."

[29] 「佛子！菩薩摩訶薩有十種證知。何等為十？所謂：知一切法一相；知一切法無量相；知一切法在一念；知一切眾生心行無礙；知一切眾生諸根平等；知一切眾生煩惱習氣行；知一切眾生心使行；知一切眾生善、不善行；知一切菩薩願行自在住持變化；知一切如來具足十力成等正覺。是為十。若諸菩薩安住此法，則得一切法善巧方便。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of realization-knowledge. What are these ten? Namely:

Knowledge that all dharmas have one characteristic
Knowledge that all dharmas have limitless characteristics
Knowledge that all dharmas exist in a single thought-moment
Knowledge of all beings' mental activities without obstruction
Knowledge that all beings' faculties are equal
Knowledge of all beings' habitual affliction patterns
Knowledge of all beings' mental tendencies
Knowledge of all beings' wholesome and unwholesome actions
Knowledge of all bodhisattvas' sovereign maintenance and transformation of vows and practices
Knowledge that all Tathāgatas are complete in the ten powers and perfect enlightenment

These are the ten. If bodhisattvas abide in these dharmas, they will attain skillful means in all dharmas.

[30] 「佛子！菩薩摩訶薩有十種力。何等為十？所謂：入一切法自性力；入一切法如化力；入一切法如幻力；入一切法皆是佛法力；於一切法無染著力；於一切法甚明解力；於一切善知識恒不捨離尊重心力；令一切善根順至無上智王力；於一切佛法深信不謗力；令一切智心不退善巧力。是為十。若諸菩薩安住此法，則具如來無上諸力。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of powers. What are these ten? Namely:

The power to enter into the self-nature of all dharmas
The power to enter into all dharmas as transformations
The power to enter into all dharmas as illusions
The power to enter into all dharmas as Buddha dharmas
The power to be unattached to all dharmas
The power of clear understanding of all dharmas
The power to maintain a reverent mind and never abandon all good spiritual friends
The power to direct all good roots toward the supreme wisdom king
The power of deep faith in all Buddha dharmas without slander
The power of skillful means to prevent the mind of all-knowledge from retreating

These are the ten. If bodhisattvas abide in these dharmas, they will attain all the Tathāgata's unsurpassed powers."

[31] 「佛子！菩薩摩訶薩有十種平等。何等為十？所謂：於一切眾生平等、一切法平等、一切剎平等、一切深心平等、一切善根平等、一切菩薩平等、一切願平等、一切波羅蜜平等、一切行平等、一切佛平等。是為十。若諸菩薩安住此法，則得一切諸佛無上平等法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of equality. What are these ten? Namely:

Equality regarding all beings
Equality regarding all dharmas
Equality regarding all lands
Equality regarding all deep minds
Equality regarding all good roots
Equality regarding all bodhisattvas
Equality regarding all vows
Equality regarding all perfections (pāramitās)
Equality regarding all practices
Equality regarding all Buddhas

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed dharma of equality."

[32] 「佛子！菩薩摩訶薩有十種佛法實義句。何等為十？所謂：一切法但有名；一切法猶如幻；一切法猶如影；一切法但緣起；一切法業清淨；一切法但文字所作；一切法實際；一切法無相；一切法第一義；一切法法界。是為十。若諸菩薩安住此法，則善入一切智智無上真實義。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of real meaning phrases of Buddha's Dharma. What are these ten? Namely:

All dharmas are merely names
All dharmas are like illusions
All dharmas are like shadows
All dharmas are merely dependent origination
All dharmas have pure karma
All dharmas are merely constructed by words
All dharmas are true suchness
All dharmas are without characteristics
All dharmas are ultimate truth
All dharmas are dharmadhātu

These are the ten. If bodhisattvas abide in these dharmas, they will skillfully enter into the unsurpassed real meaning of all-knowledge."

[33] 「佛子！菩薩摩訶薩說十種法。何等為十？所謂：說甚深法；說廣大法；說種種法；說一切智法；說隨順波羅蜜法；說出生如來力法；說三世相應法；說令菩薩不退法；說讚歎佛功德法；說一切菩薩學一切佛平等、一切如來境界相應法。是為十。若諸菩薩安住此法，則得如來無上巧說法。

"Buddhaputra! The bodhisattva mahāsattvas speak of ten kinds of dharmas. What are these ten? Namely:

Speaking of profound dharmas
Speaking of vast dharmas
Speaking of various dharmas
Speaking of all-knowing dharmas
Speaking of dharmas that accord with the pāramitās
Speaking of dharmas that give rise to the Tathāgata's powers
Speaking of dharmas that accord with the three times
Speaking of dharmas that prevent bodhisattvas from retreating
Speaking of dharmas that praise the Buddha's merits
Speaking of dharmas through which all bodhisattvas study the equality of all Buddhas and accord with all Tathāgatas' realms

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed skillful speaking of dharma.

[34] 「佛子！菩薩摩訶薩有十種持。何等為十？所謂：持所集一切福德善根；持一切如來所說法；持一切譬諭；持一切法理趣門；持一切出生陀羅尼門；持一切除疑惑法；持成就一切菩薩法；持一切如來所說平等三昧門；持一切法照明門；持一切諸佛神通遊戲力。是為十。若諸菩薩安住此法，則得如來無上大智住持力。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of retention. What are these ten? Namely:

Retention of all accumulated roots of merit and virtue
Retention of all dharmas spoken by the Tathāgatas
Retention of all analogies
Retention of all gateways to the principles of dharma
Retention of all gateways that give rise to dhāraṇīs
Retention of all dharmas that eliminate doubts
Retention of all dharmas that accomplish bodhisattva practices
Retention of all samādhi gateways of equality taught by the Tathāgatas
Retention of all dharma-illuminating gateways
Retention of all Buddhas' powers of spiritual manifestation

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed power of great wisdom retention.

[35] 「佛子！菩薩摩訶薩有十種辯才。何等為十？所謂：於一切法無分別辯才；於一切法無所作辯才；於一切法無所著辯才；於一切法了達空辯才；於一切法無疑暗辯才；於一切法佛加被辯才；於一切法自覺悟辯才；於一切法文句差別善巧辯才；於一切法真實說辯才；隨一切眾生心令歡喜辯才。是為十。若諸菩薩安住此法，則得如來無上巧妙辯才。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of eloquence (pratibhāna). What are these ten? Namely:

Eloquence in non-discrimination regarding all dharmas
Eloquence in non-action regarding all dharmas
Eloquence in non-attachment regarding all dharmas
Eloquence in understanding emptiness regarding all dharmas
Eloquence in being free from doubt and darkness regarding all dharmas
Eloquence in receiving the Buddha's empowerment regarding all dharmas
Eloquence in self-awakening regarding all dharmas
Eloquence in skillfully distinguishing phrases and sentences regarding all dharmas
Eloquence in speaking truthfully regarding all dharmas
Eloquence in bringing joy according to all beings' minds

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed wonderful eloquence."

[36] 「佛子！菩薩摩訶薩有十種自在。何等為十？所謂：教化調伏一切眾生自在；普照一切法自在；修一切善根行自在；廣大智自在；無所依戒自在；一切善根迴向菩提自在；精進不退轉自在；智慧摧破一切眾魔自在；隨所樂欲令發菩提心自在；隨所應化現成正覺自在。是為十。若諸菩薩安住此法，則得如來無上大智自在。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of mastery. What are these ten? Namely:

Mastery in teaching and taming all beings
Mastery in universally illuminating all dharmas
Mastery in cultivating all practices of good roots
Mastery of vast wisdom
Mastery of precepts without dependence
Mastery in transferring all good roots toward bodhi
Mastery in non-retreating diligence
Mastery of wisdom in crushing all māras
Mastery in causing beings to generate bodhicitta according to their aspirations
Mastery in manifesting perfect enlightenment according to what is appropriate

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom mastery.

[37] 「佛子！菩薩摩訶薩有十種無著。何等為十？所謂：於一切世界無著；於一切眾生無著；於一切法無著；於一切所作無著；於一切善根無著；於一切受生處無著；於一切願無著；於一切行無著；於一切菩薩無著；於一切佛無著。是為十。若諸菩薩安住此法，則能速轉一切眾想，得無上清淨智慧。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of non-attachment. What are these ten? Namely:

Non-attachment to all worlds
Non-attachment to all beings
Non-attachment to all dharmas
Non-attachment to all actions
Non-attachment to all good roots
Non-attachment to all places of rebirth
Non-attachment to all vows
Non-attachment to all practices
Non-attachment to all bodhisattvas
Non-attachment to all Buddhas

These are the ten. If bodhisattvas abide in these dharmas, they will quickly transform all perceptions and attain unsurpassed pure wisdom.

[38] 「佛子！菩薩摩訶薩有十種平等心。何等為十？所謂：積集一切功德平等心；發一切差別願平等心；於一切眾生身平等心；於一切眾生業報平等心；於一切法平等心；於一切淨穢國土平等心；於一切眾生解平等心；於一切行無所分別平等心；於一切佛力無畏平等心；於一切如來智慧平等心。是為十。若諸菩薩安住其中，則得如來無上大平等心。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of mind of equality. What are these ten? Namely:

The mind of equality in accumulating all merits
The mind of equality in making all different vows
The mind of equality regarding all beings' bodies
The mind of equality regarding all beings' karmic retributions
The mind of equality regarding all dharmas
The mind of equality regarding all pure and defiled lands
The mind of equality regarding all beings' understanding
The mind of equality in non-discrimination regarding all practices
The mind of equality regarding all Buddhas' powers and fearlessnesses
The mind of equality regarding all Tathāgatas' wisdom

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed great mind of equality.

[39] 「佛子！菩薩摩訶薩有十種出生智慧。何等為十？所謂：知一切眾生解出生智慧；知一切佛剎種種差別出生智慧；知十方網分齊出生智慧；知覆仰等一切世界出生智慧；知一切法一性、種種性廣大住出生智慧；知一切種種身出生智慧；知一切世間顛倒妄想悉無所著出生智慧；知一切法究竟皆以一道出離出生智慧；知如來神力能入一切法界出生智慧；知三世一切眾生佛種不斷出生智慧。是為十。若諸菩薩安住此法，則於諸法無不了達。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of wisdom production. What are these ten? Namely:

Wisdom production that knows all beings' understanding
Wisdom production that knows all buddha-lands' various differences
Wisdom production that knows the boundaries of the net of the ten directions
Wisdom production that knows all inverted and upright worlds
Wisdom production that knows all dharmas' single nature and various natures' vast abiding
Wisdom production that knows all kinds of bodies
Wisdom production that knows all worldly delusions and false thoughts are without attachment
Wisdom production that knows all dharmas ultimately transcend through a single path
Wisdom production that knows the Tathāgata's spiritual powers can enter all dharma realms
Wisdom production that knows the Buddha lineage of all beings in the three times is unbroken

These are the ten. If bodhisattvas abide in these dharmas, they will comprehend all dharmas without exception.

[40] 「佛子！菩薩摩訶薩有十種變化。何等為十？所謂：一切眾生變化；一切身變化；一切剎變化；一切供養變化；一切音聲變化；一切行願變化；一切教化調伏眾生變化；一切成正覺變化；一切說法變化；一切加持變化。是為十。若諸菩薩安住此法，則得具足一切無上變化法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of miraculous transformation (vikurvaṇa). What are these ten? Namely:

The miraculous transformation of all beings
The miraculous transformation of all bodies
The miraculous transformation of all lands
The miraculous transformation of all offerings
The miraculous transformation of all sounds
The miraculous transformation of all practices and vows
The miraculous transformation of teaching and taming all beings
The miraculous transformation of attaining perfect enlightenment
The miraculous transformation of speaking Dharma
The miraculous transformation of empowerment

These are the ten. If bodhisattvas abide in these dharmas, they will attain all unsurpassed dharmas of transformation."

[41] 「佛子！菩薩摩訶薩有十種力持。何等為十？所謂：佛力持；法力持；眾生力持；業力持；行力持；願力持；境界力持；時力持；善力持；智力持。是為十。若諸菩薩安住此法，則於一切法得無上自在力持。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of empowerment (bala-ādhāna). What are these ten? Namely:

Empowerment of the Buddha
Empowerment of the Dharma
Empowerment of beings
Empowerment of karma
Empowerment of practices
Empowerment of vows
Empowerment f realms
Empowerment of time
Empowerment of good
Empowerment of wisdom

These are the ten. If bodhisattvas abide in these dharmas, they will attain unsurpassed sovereign power sustaining in all dharmas.

[42] 「佛子！菩薩摩訶薩有十種大欣慰。何等為十？所謂：諸菩薩發如是心：『盡未來世所有諸佛出興于世，我當皆得隨逐承事令生歡喜。』如是思惟，心大欣慰。復作是念：『彼諸如來出興於世，我當悉以無上供具恭敬供養。』如是思惟，心大欣慰。復作是念：『我於諸佛所興供養時，彼諸如來必示誨我法，我悉以深心恭敬聽受、如說修行，於菩薩地必得已生、現生、當生。』如是思惟，心大欣慰。復作是念：『我當於不可說不可說劫行菩薩行，常與一切諸佛菩薩而得共俱。』如是思惟，心大欣慰。復作是念：『我於往昔未發無上大菩提心，有諸怖畏，所謂：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏。自一發心，悉皆遠離，不驚不恐，不畏不懼，不怯不怖，一切眾魔及諸外道所不能壞。』如是思惟，心大欣慰。復作是念：『我當令一切眾生成無上菩提；成菩提已，我當於彼佛所修菩薩行盡其形壽，以大信心興所應供佛諸供養具而為供養；及涅槃後，各起無量塔供養舍利，及受持守護所有遺法。』如是思惟，心大欣慰。又作是念：『十方所有一切世界，我當悉以無上莊嚴而莊嚴之，皆令具足種種奇妙平等清淨，復以種種大神通力住持震動，光明照曜普使周遍。』如是思惟，心大欣慰。復作是念：『我當斷一切眾生疑惑，淨一切眾生欲樂，啟一切眾生心意，滅一切眾生煩惱，閉一切眾生惡道門，開一切眾生善趣門，破一切眾生黑闇，與一切眾生光明，令一切眾生離眾魔業，使一切眾生至安隱處。』如是思惟，心大欣慰。菩薩摩訶薩復作是念：『諸佛如來如優曇華，難可值遇，於無量劫莫能一見。我當於未來世欲見如來則便得見，諸佛如來常不捨我，恒住我所，令我得見，為我說法無有斷絕；既聞法已，心意清淨，遠離諂曲，質直無偽，於念念中常見諸佛。』如是思惟，心大欣慰。復作是念：『我於未來當得成佛，以佛神力，於一切世界，為一切眾生各別示現成等正覺清淨無畏大師子吼，以本大願周遍法界，擊大法鼓，雨大法雨，作大法施，於無量劫常演正法，大悲所持身、語、意業無有疲厭。』如是思惟，心大欣慰。佛子！是為菩薩摩訶薩十種大欣慰。若諸菩薩安住此法，則得無上成正覺智慧大欣慰。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of great happiness and solace. What are these ten? Namely:

Bodhisattvas give rise to this thought: 'I will follow, serve, and bring joy to all Buddhas who appear in the world throughout future ages.' Thinking thus, they feel great happiness and solace.

They further think: 'When those Tathāgatas appear in the world, I will make supreme offerings to them with reverence.' Thinking thus, they feel great happiness and solace.

They further think: 'When I make offerings to the Buddhas, those Tathāgatas will surely teach me the Dharma, which I will respectfully listen to and practice with deep mind, and I will surely be born, am being born, and will be born in the bodhisattva stages.' Thinking thus, they feel great happiness and solace.

They further think: 'I will practice the bodhisattva path throughout ineffable ineffable kalpas, always together with all Buddhas and bodhisattvas.' Thinking thus, they feel great happiness and solace.

They further think: 'In the past before I generated the supreme bodhicitta, I had various fears - fear of not surviving, fear of ill repute, fear of death, fear of falling into evil paths, fear of great assemblies' majesty. But since generating bodhicitta, all these have been left far behind. I am neither startled nor afraid, neither fearful nor terrified, neither timid nor scared. No māras or non-Buddhists can destroy me.' Thinking thus, they feel great happiness and solace.

They further think: 'I will cause all beings to attain supreme bodhi. After they attain bodhi, I will practice the bodhisattva path at those Buddhas' places throughout my life, making offerings with great faith. And after their nirvāṇa, I will build countless stupas to make offerings to their relics and uphold and protect their remaining teachings.' Thinking thus, they feel great happiness and solace.

They further think: 'I will adorn all worlds in the ten directions with supreme adornments, making them completely perfect with various wonders and equal purity, and with various great spiritual powers maintain and shake them, illuminating them everywhere with light.' Thinking thus, they feel great happiness and solace.

They further think: 'I will eliminate all beings' doubts, purify all beings' desires, awaken all beings' minds, extinguish all beings' afflictions, close the doors to evil paths for all beings, open the doors to good destinies for all beings, break all beings' darkness, give light to all beings, cause all beings to leave māras' deeds, and lead all beings to places of peace.' Thinking thus, they feel great happiness and solace.

The bodhisattva mahāsattvas further think: 'The Buddha Tathāgatas are like udumbara flowers, rarely encountered - in countless kalpas one may not see them once. But in future ages when I wish to see the Tathāgatas I will be able to see them. The Buddha Tathāgatas will never abandon me but will always remain with me, letting me see them and teaching me the Dharma without interruption. Having heard the Dharma, my mind will be pure, far from deception, straightforward and genuine, seeing all Buddhas in every thought-moment.' Thinking thus, they feel great happiness and solace.

They further think: 'In the future I will attain Buddhahood and, with Buddha's spiritual powers, manifest perfect enlightenment separately for all beings in all worlds, making the pure and fearless great lion's roar. With my fundamental great vows pervading the dharma realm, I will beat the great dharma drum, rain the great dharma rain, make the great dharma offering, and constantly expound the true Dharma throughout countless kalpas, with body, speech and mind actions sustained by great compassion without weariness.' Thinking thus, they feel great happiness and solace.

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of great happiness and solace. If bodhisattvas abide in these dharmas, they will attain the unsurpassed great happiness and solace of wisdom in attaining perfect enlightenment.

[43] 「佛子！菩薩摩訶薩有十種深入佛法。何等為十？所謂：入過去世一切世界；入未來世一切世界；入現在世世界數、世界行、世界說、世界清淨；入一切世界種種性；入一切眾生種種業報；入一切菩薩種種行；知過去一切佛次第；知未來一切佛次第；知現在十方虛空法界等一切諸佛、國土眾會、說法調伏；知世間法、聲聞法、獨覺法、菩薩法、如來法，雖知諸法皆無分別而說種種法，悉入法界無所入故，如其法說無所取著。是為十。若諸菩薩安住此法，則得入於阿耨多羅三藐三菩提大智慧甚深性。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of deep entry into Buddha's Dharma. What are these ten? Namely:

Entry into all worlds of the past
Entry into all worlds of the future
Entry into the present worlds' numbers, activities, teachings, and purities
Entry into all worlds' various natures
Entry into all beings' various karmic retributions
Entry into all bodhisattvas' various practices
Knowledge of the sequence of all past Buddhas
Knowledge of the sequence of all future Buddhas
Knowledge of all present Buddhas throughout the space of the ten directions and the Dharmadhatu, their lands, assemblies, teachings, and methods of taming beings
Knowledge of worldly dharmas, śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, and Tathāgata dharmas, yet knowing all dharmas are without discrimination, while explaining various dharmas, and thoroughly entering the Dharmadhatu because there is nothing to enter, thus speaking according to dharma without attachment

These are the ten. If bodhisattvas abide in these dharmas, they will enter the extremely profound nature of the great wisdom of anuttara-samyak-saṃbodhi.

[44] 「佛子！菩薩摩訶薩有十種依止，菩薩依此行菩薩行。何等為十？所謂：依止供養一切諸佛，行菩薩行；依止調伏一切眾生，行菩薩行；依止親近一切善友，行菩薩行；依止積集一切善根，行菩薩行；依止嚴淨一切佛土，行菩薩行；依止不捨一切眾生，行菩薩行；依止深入一切波羅蜜，行菩薩行；依止滿足一切菩薩願，行菩薩行；依止無量菩提心，行菩薩行；依止一切佛菩提，行菩薩行。是為十。菩薩依此行菩薩行。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of reliances on which they rely to practice the bodhisattva path. What are these ten? Namely:

They rely on making offerings to all Buddhas to practice the bodhisattva path
They rely on taming all beings to practice the bodhisattva path
They rely on drawing near to all good friends (kalyāṇamitras) to practice the bodhisattva path
They rely on accumulating all good roots to practice the bodhisattva path
They rely on adorning and purifying all buddha-lands to practice the bodhisattva path
They rely on not abandoning any beings to practice the bodhisattva path
They rely on deeply entering all perfections (pāramitās) to practice the bodhisattva path
They rely on fulfilling all bodhisattva vows to practice the bodhisattva path
They rely on immeasurable bodhicitta to practice the bodhisattva path
They rely on all Buddhas' enlightenment to practice the bodhisattva path

These are the ten. Bodhisattvas rely on these to practice the bodhisattva path.

[45] 「佛子！菩薩摩訶薩有十種發無畏心。何等為十？所謂：滅一切障礙業，發無畏心；於佛滅後護持正法，發無畏心；降伏一切魔，發無畏心；不惜身命，發無畏心；摧破一切外道邪論，發無畏心；令一切眾生歡喜，發無畏心；令一切眾會皆悉歡喜，發無畏心；調伏一切天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽，發無畏心；離二乘地，入甚深法，發無畏心；於不可說不可說劫行菩薩行，心無疲厭，發無畏心。是為十。若諸菩薩安住此法，則得如來無上大智無所畏心。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of fearless mind. What are these ten? Namely:

They generate fearless mind in eliminating all obstructing karma
They generate fearless mind in protecting the true Dharma after the Buddha's extinction
They generate fearless mind in subduing all māras
They generate fearless mind in not sparing their body and life
They generate fearless mind in crushing all heterodox theories
They generate fearless mind in bringing joy to all beings
They generate fearless mind in delighting all assemblies
They generate fearless mind in taming all devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas
They generate fearless mind in leaving the grounds of the two vehicles and entering profound dharmas
They generate fearless mind in practicing the bodhisattva path throughout ineffable ineffable kalpas without weariness

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom and fearlessness.

[46] 「佛子！菩薩摩訶薩發十種無疑心，於一切佛法心無疑惑。何等為十？所謂：菩薩摩訶薩發如是心：『我當以布施，攝一切眾生；以戒、忍、精進、禪定、智慧、慈、悲、喜、捨，攝一切眾生。』發此心時，決定無疑；若生疑心，無有是處。是為第一發無疑心。菩薩摩訶薩又作是念：『未來諸佛出興于世，我當一切承事供養。』發此心時，決定無疑；若生疑心，無有是處。是為第二發無疑心。菩薩摩訶薩又作是念：『我當以種種奇妙光明網，周遍莊嚴一切世界。』發此心時，決定無疑；若生疑心，無有是處。是為第三發無疑心。菩薩摩訶薩又作是念：『我當盡未來劫修菩薩行。無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說，過諸算數，究竟法界、虛空界一切眾生，我當悉以無上教化調伏法而成熟之。』發此心時，決定無疑；若生疑心，無有是處。是為第四發無疑心。菩薩摩訶薩又作是念：『我當修菩薩行，滿大誓願，具一切智，安住其中。』發此心時，決定無疑；若生疑心，無有是處。是為第五發無疑心。菩薩摩訶薩又作是念：『我當普為一切世間行菩薩行，為一切法清淨光明，照明一切所有佛法。』發此心時，決定無疑；若生疑心，無有是處。是為第六發無疑心。菩薩摩訶薩又作是念：『我當知一切法皆是佛法，隨眾生心，為其演說，悉令開悟。』發此心時，決定無疑；若生疑心，無有是處。是為第七發無疑心。菩薩摩訶薩又作是念：『我當於一切法得無障礙門，知一切障礙不可得故；其心如是，無有疑惑，住真實性，乃至成於阿耨多羅三藐三菩提。』發此心時，決定無疑；若生疑心，無有是處。是為第八發無疑心。菩薩摩訶薩又作是念：『我當知一切法莫不皆是出世間法，遠離一切妄想顛倒，以一莊嚴而自莊嚴而無所莊嚴；於此自了，不由他悟。』發此心時，決定無疑；若生疑心，無有是處。是為第九發無疑心。菩薩摩訶薩又作是念：『我當於一切法成最正覺，離一切妄想顛倒故，得一念相應智故，若一若異不可得故，離一切數故，究竟無為故，離一切言說故，住不可說境界際故。』發此心時，決定無疑；若生疑心，無有是處。是為第十發無疑心。若諸菩薩安住此法，則於一切佛法心無所疑。

"Buddhaputra! The bodhisattva mahāsattvas give rise to ten kinds of mind free of doubt, having no doubts about any Buddha dharmas. What are these ten? Namely:

The bodhisattva mahāsattvas give rise to this thought: 'I will gather all beings through giving, and gather all beings through morality, patience, diligence, meditation, wisdom, loving-kindness, compassion, joy, and equanimity.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the first mind free of doubt.

They further think: 'When future Buddhas appear in the world, I will serve and make offerings to them all.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the second mind free of doubt.

They further think: 'I will adorn all worlds with various wonderful nets of light.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the third mind free of doubt.

They further think: 'I will practice the bodhisattva path throughout future kalpas. I will bring to maturity all beings throughout the dharma realm and space realm - beings who are innumerable, immeasurable, boundless, incomparable, incalculable, unweighable, unthinkable, immeasurable, unspeakable, unspeakably unspeakable, beyond all counting - through unsurpassed methods of teaching and taming.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the fourth mind free of doubt.

They further think: 'I will practice the bodhisattva path, fulfill great vows, attain all wisdom, and abide therein.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the fifth mind free of doubt.

They further think: 'I will practice the bodhisattva path for all worlds, becoming pure light for all dharmas, illuminating all Buddha dharmas.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the sixth mind free of doubt.

They further think: 'I will know that all dharmas are Buddha dharmas and explain them according to beings' minds, causing all to awaken.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the seventh mind free of doubt.

They further think: 'I will attain the gateway of non-obstruction regarding all dharmas, knowing that all obstacles cannot be found. Their mind is thus without doubt, abiding in true reality, until attaining anuttara-samyak-saṃbodhi.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the eighth mind free of doubt.

They further think: 'I will know that all dharmas are transcendent dharmas, far from all deluded inversions, adorned with one adornment yet without adorning; I will understand this myself, not awakening through others.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the ninth mind free of doubt.

They further think: 'I will attain perfect enlightenment regarding all dharmas, because of being free from all deluded inversions, because of attaining wisdom that accords with one thought, because neither unity nor difference can be found, because of transcending all numbers, because of ultimate unconditionedness, because of transcending all speech, because of abiding in the realm of the inexpressible.' When giving rise to this mind, they are definitely without doubt; there is no possibility of doubt arising. This is the tenth mind free of doubt.

If bodhisattvas abide in these dharmas, they will have no doubts about any Buddha dharmas.

[47] 「佛子！菩薩摩訶薩有十種不可思議。何等為十？所謂：一切善根，不可思議。一切誓願，不可思議。知一切法如幻，不可思議。發菩提心修菩薩行，善根不失，無所分別，不可思議。雖深入一切法，亦不取滅度，以一切願未成滿故，不可思議。修菩薩道而示現降神、入胎、誕生、出家、苦行、往詣道場、降伏眾魔、成最正覺、轉正法輪、入般涅槃，神變自在無有休息，不捨悲願救護眾生，不可思議。雖能示現如來十力神變自在，而亦不捨等法界心教化眾生，不可思議。知一切法無相是相，相是無相，無分別是分別，分別是無分別，非有是有，有是非有，無作是作，作是無作，非說是說，說是非說，不可思議。知心與菩提等，知菩提與心等，心及菩提與眾生等，亦不生心顛倒、想顛倒、見顛倒，不可思議。於念念中入滅盡定，盡一切漏而不證實際，亦不盡有漏善根；雖知一切法無漏，而知漏盡，亦知漏滅；雖知佛法即世間法，世間法即佛法，而不於佛法中分別世間法，不於世間法中分別佛法；一切諸法悉入法界，無所入故；知一切法皆無二，無變易故；是為第十不可思議。佛子！是為菩薩摩訶薩十種不可思議。若諸菩薩安住其中，則得一切諸佛無上不可思議法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of inconceivability. What are these ten? Namely:

All good roots are inconceivable
All vows are inconceivable
Knowing all dharmas as illusions is inconceivable
Generating bodhicitta and cultivating bodhisattva practices without losing good roots and without discrimination is inconceivable
Though deeply entering all dharmas, not taking final extinction because all vows are not yet fulfilled is inconceivable
While cultivating the bodhisattva path, manifesting descent from heaven, entering the womb, birth, leaving home, ascetic practices, going to the site of enlightenment, subduing māras, attaining perfect enlightenment, turning the Dharma wheel, and entering parinirvāṇa, with unceasing sovereign spiritual transformations, not abandoning the compassionate vow to save beings is inconceivable
Though able to manifest the Tathāgata's ten powers of sovereign spiritual transformation, not abandoning the mind equal to the dharma realm in teaching beings is inconceivable
Knowing that all dharmas' non-characteristics are characteristics, characteristics are non-characteristics, non-discrimination is discrimination, discrimination is non-discrimination, non-existence is existence, existence is non-existence, non-action is action, action is non-action, non-speech is speech, speech is non-speech is inconceivable
Knowing mind equals bodhi, bodhi equals mind, and mind and bodhi equal beings, yet not giving rise to inversions of mind, thought, or view is inconceivable
In every thought-moment entering the extinction samādhi, ending all outflows yet not realizing the ultimate reality, also not ending outflow-connected good roots; though knowing all dharmas are without outflows, knowing the end of outflows and also knowing the extinction of outflows; though knowing Buddha dharmas are worldly dharmas and worldly dharmas are Buddha dharmas, not discriminating worldly dharmas within Buddha dharmas or Buddha dharmas within worldly dharmas; all dharmas enter the dharma realm because there is no entry; knowing all dharmas are non-dual because they are unchanging

These are the ten. Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of inconceivability. If bodhisattvas abide in these, they will attain all Buddhas' unsurpassed inconceivable dharmas.

[48] 「佛子！菩薩摩訶薩有十種巧密語。何等為十？所謂：於一切佛經中，巧密語；於一切受生處，巧密語；於一切菩薩神通變現、成等正覺，巧密語；於一切眾生業報，巧密語；於一切眾生所起染淨，巧密語；於一切法究竟無障礙門，巧密語；於一切虛空界，一一方處悉有世界或成或壞，間無空處，巧密語；於一切法界、一切十方，乃至微細處，悉有如來示現初生，乃至成佛、入般涅槃，充滿法界悉分別見，巧密語；見一切眾生平等涅槃無變易故，而不捨大願，以一切智願未得圓滿令滿足故，巧密語；雖知一切法不由他悟，而不捨離諸善知識，於如來所轉加尊敬，與善知識和合無二，於諸善根修集種植，迴向安住，同一所作，同一體性，同一出離，同一成就，巧密語。是為十。若諸菩薩安住其中，則得如來無上善巧微密語。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of skillful subtle speech. What are these ten? Namely:

Skillful subtle speech regarding all Buddha sutras
Skillful subtle speech regarding all places of rebirth
Skillful subtle speech regarding all bodhisattvas' spiritual transformations and attainment of perfect enlightenment
Skillful subtle speech regarding all beings' karmic retributions
Skillful subtle speech regarding all beings' arising of defilement and purity
Skillful subtle speech regarding the ultimate unobstructed gateway of all dharmas
Skillful subtle speech regarding all space realms, where in each direction there are worlds either forming or disintegrating, with no empty spaces between
Skillful subtle speech regarding all dharma realms in all ten directions, down to the most subtle places, where Tathāgatas manifest their initial birth up to attaining Buddhahood and entering parinirvāṇa, filling the dharma realm and being distinctly perceived
Skillful subtle speech regarding seeing all beings' equal and unchanging nirvana, yet not abandoning their great vows, because they have not yet fulfilled their vow of all-knowledge
Skillful subtle speech regarding, though knowing all dharmas are not realized through others, not abandoning good spiritual friends, increasingly revering the Tathāgata, being non-dual with good spiritual friends, cultivating and planting good roots, dedicating and abiding, having the same actions, same nature, same transcendence, and same accomplishment

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed skillful subtle speech.

[49] 「佛子！菩薩摩訶薩有十種巧分別智。何等為十？所謂：入一切剎巧分別智；入一切眾生處巧分別智；入一切眾生心行巧分別智；入一切眾生根巧分別智；入一切眾生業報巧分別智；入一切聲聞行巧分別智；入一切獨覺行巧分別智；入一切菩薩行巧分別智；入一切世間法巧分別智；入一切佛法巧分別智。是為十。若諸菩薩安住其中，則得一切諸佛無上善巧分別諸法智。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of skillful discriminating wisdom. What are these ten? Namely:

Skillful discriminating wisdom entering all lands
Skillful discriminating wisdom entering all beings' places
Skillful discriminating wisdom entering all beings' mental activities
Skillful discriminating wisdom entering all beings' faculties
Skillful discriminating wisdom entering all beings' karmic retributions
Skillful discriminating wisdom entering all śrāvakas' practices
Skillful discriminating wisdom entering all pratyekabuddhas' practices
Skillful discriminating wisdom entering all bodhisattvas' practices
Skillful discriminating wisdom entering all mundane dharmas
Skillful discriminating wisdom entering all Buddha dharmas

These are the ten. If bodhisattvas abide in these, they will attain all Buddhas' unsurpassed skillful discriminating wisdom of dharmas.

[50] 「佛子！菩薩摩訶薩有十種入三昧。何等為十？所謂：於一切世界入三昧；於一切眾生身入三昧；於一切法入三昧；見一切佛入三昧；住一切劫入三昧；從三昧起現不思議身入三昧；於一切佛身入三昧；覺悟一切眾生平等入三昧；一念中入一切菩薩三昧智入三昧；一念中以無礙智成就一切諸菩薩行願無有休息入三昧。是為十。若諸菩薩安住其中，則得一切諸佛無上善巧三昧法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of entry into samādhi. What are these ten? Namely:

Entry into samādhi regarding all worlds
Entry into samādhi regarding all beings' bodies
Entry into samādhi regarding all dharmas
Entry into samādhi seeing all Buddhas
Entry into samādhi dwelling through all kalpas
Entry into samādhi arising from samādhi to manifest inconceivable bodies
Entry into samādhi regarding all Buddhas' bodies
Entry into samādhi awakening to the equality of all beings
Entry into samādhi entering in a single thought-moment into all bodhisattvas' samādhi wisdom
Entry into samādhi accomplishing in a single thought-moment all bodhisattvas' practices and vows without rest through unobstructed wisdom

These are the ten. If bodhisattvas abide in these, they will attain all Buddhas' unsurpassed skillful samādhi dharmas.

[51] 「佛子！菩薩摩訶薩有十種遍入。何等為十？所謂：眾生遍入；國土遍入；世間種種相遍入；火災遍入；水災遍入；佛遍入；莊嚴遍入；如來無邊功德身遍入；一切種種說法遍入；一切如來種種供養遍入。是為十。若諸菩薩安住其中，則得如來無上大智遍入法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of universal entry. What are these ten? Namely:

Universal entry into beings
Universal entry into lands
Universal entry into various characteristics of the world
Universal entry into fire calamities
Universal entry into water calamities
Universal entry into Buddhas
Universal entry into adornments
Universal entry into the Tathāgata's body of boundless merit
Universal entry into all various kinds of explanations of the Dharma
Universal entry into making all kinds of offerings to all Tathāgatas

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed great wisdom of universal entry.

[52] 「佛子！菩薩摩訶薩有十種解脫門。何等為十？所謂：一身周遍一切世界解脫門；於一切世界示現無量種種色相解脫門；以一切世界入一佛剎解脫門；普加持一切眾生界解脫門；以一切佛莊嚴身充滿一切世界解脫門；於自身中見一切世界解脫門；一念中往一切世界解脫門；於一世界示現一切如來出世解脫門；一身充滿一切法界解脫門；一念中示現一切佛遊戲神通解脫門。是為十。若諸菩薩安住其中，則得如來無上解脫門。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of doors of liberation. What are these ten? Namely:

The door of liberation of one body pervading all worlds
The door of liberation of manifesting countless various forms and characteristics in all worlds
The door of liberation of entering one buddha-land with all worlds
The door of liberation of universally empowering all realms of beings
The door of liberation of filling all worlds with bodies adorned with all Buddha qualities
The door of liberation of seeing all worlds within one's own body
The door of liberation of going to all worlds in a single thought-moment
The door of liberation of manifesting all Tathāgatas appearing in the world in a single world
The door of liberation of one body filling the entire Dharmadhatu
The door of liberation of manifesting all Buddhas' playful spiritual powers in a single thought-moment

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed door of liberation.

[53] 「佛子！菩薩摩訶薩有十種神通。何等為十？所謂：憶念宿命方便智通；天耳無礙方便智通；知他眾生不思議心行方便智通；天眼觀察無有障礙方便智通；隨眾生心現不思議大神通力方便智通；一身普現無量世界方便智通；一念遍入不可說不可說世界方便智通；出生無量莊嚴具，莊嚴不思議世界方便智通；示現不可說變化身方便智通；隨不思議眾生心，於不可說世界現成阿耨多羅三藐三菩提方便智通。是為十。若諸菩薩安住其中，則得如來無上大善巧神通，為一切眾生種種示現，令其修學。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of spiritual powers. What are these ten? Namely:

The skillful wisdom power of remembering past lives
The skillful wisdom power of unobstructed divine hearing
The skillful wisdom power of knowing other beings' inconceivable mental activities
The skillful wisdom power of unobstructed divine eye observation
The skillful wisdom power of manifesting inconceivable great spiritual powers according to beings' minds
The skillful wisdom power of manifesting one body throughout countless worlds
The skillful wisdom power of pervading ineffable ineffable worlds in a single thought-moment
The skillful wisdom power of producing countless adornments to decorate inconceivable worlds
The skillful wisdom power of manifesting ineffable transformation bodies
The skillful wisdom power of manifesting the attainment of supreme perfect enlightenment in ineffable worlds according to inconceivable beings' minds

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed great skillful spiritual powers and manifest in various ways for all beings, causing them to learn and practice.

[54] 「佛子！菩薩摩訶薩有十種明。何等為十？所謂：知一切眾生業報，善巧智明。知一切眾生境界，寂滅清淨，無諸戲論，善巧智明。知一切眾生種種所緣唯是一相悉不可得，一切諸法皆如金剛，善巧智明。能以無量微妙音聲，普聞十方一切世界，善巧智明。普壞一切心所染著，善巧智明。能以方便示現受生或不受生，善巧智明。捨離一切想、受境界，善巧智明。知一切法非相、非無相，一性無性，無所分別，而能了知種種諸法，於無量劫分別演說，住於法界，成阿耨多羅三藐三菩提，善巧智明。菩薩摩訶薩知一切眾生生本無有生，了達受生不可得故，而知因、知緣、知事、知境界、知行、知生、知滅、知言說、知迷惑、知離迷惑、知顛倒、知離顛倒、知雜染、知清淨、知生死、知涅槃、知可得、知不可得、知執著、知無執著、知住、知動、知去、知還、知起、知不起、知失壞、知出離、知成熟、知諸根、知調伏，隨其所應種種教化，未曾忘失菩薩所行。何以故？菩薩但為利益眾生故，發阿耨多羅三藐三菩提心，無餘所為。是故，菩薩常化眾生，身無疲倦，不違一切世間所作。是名：緣起善巧智明。菩薩摩訶薩於佛無著，不起著心；於法無著，不起著心；於剎無著，不起著心；於眾生無著，不起著心；不見有眾生而行教化調伏說法，然亦不捨菩薩諸行，大悲大願，見佛聞法，隨順修行，依於如來種諸善根，恭敬供養無有休息，能以神力震動十方無量世界，其心廣大等法界故，知種種說法，知眾生數，知眾生差別，知苦生，知苦滅，知一切行皆如影像，行菩薩行，永斷一切受生根本，但為救護一切眾生，行菩薩行而無所行，隨順一切諸佛種性，發如大山王心，知一切虛妄顛倒，入一切種智門，智慧廣大不可傾動，當成正覺，於生死海平等濟渡一切眾生，善巧智明。是為十。若諸菩薩安住其中，則得如來無上大善巧智明。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of illumination. What are these ten? Namely:

The skillful wisdom illumination of knowing all beings' karmic retributions
The skillful wisdom illumination of knowing all beings' realms as quiescent, pure, and free from conceptual elaboration
The skillful wisdom illumination of knowing all beings' various objects of cognition as having only one characteristic that cannot be attained, and all dharmas as being like vajra
The skillful wisdom illumination of being able to universally hear countless subtle and wonderful sounds throughout all worlds in the ten directions
The skillful wisdom illumination of universally destroying all mental defilements and attachments
The skillful wisdom illumination of being able to skillfully manifest taking birth or not taking birth
The skillful wisdom illumination of abandoning all realms of conception and sensation
The skillful wisdom illumination of knowing all dharmas as neither having characteristics nor lacking characteristics, as having one nature yet no nature, as being without discrimination, yet being able to understand various dharmas, expound them throughout countless kalpas, dwell in the Dharmadhatu, and attain anuttarā-saṃyak-saṃbodhi
The skillful wisdom illumination of dependent origination: Bodhisattva mahāsattvas know that all beings' births fundamentally have no birth. Understanding that birth cannot be attained, they know causes, conditions, events, realms, actions, birth, cessation, speech, delusion, freedom from delusion, inversion, freedom from inversion, defilement, purity, birth-and-death, nirvana, attainability, unattainability, attachment, non-attachment, dwelling, movement, going, returning, arising, non-arising, deterioration, transcendence, maturation, faculties, and taming. They teach in various ways according to what is appropriate, never forgetting the bodhisattva practices. Why? Because bodhisattvas generate anuttarā-saṃyak-saṃbodhi citta solely to benefit beings, with no other purpose. Therefore, bodhisattvas constantly transform beings, their bodies never weary, not opposing any worldly activities
The skillful wisdom illumination of non-attachment: Bodhisattva mahāsattvas are unattached to Buddhas, not giving rise to attached minds; unattached to dharmas, not giving rise to attached minds; unattached to lands, not giving rise to attached minds; unattached to beings, not giving rise to attached minds. Though not seeing beings, they still teach, tame, and expound the Dharma. Yet they do not abandon the bodhisattva practices, great compassion, and great vows. They see Buddhas, hear the Dharma, practice accordingly, plant good roots relying on the Tathāgata, make offerings respectfully without rest, can shake countless worlds in the ten directions with spiritual powers, and because their minds are vast like the dharma realm, they know various ways of teaching Dharma, know the number of beings, know beings' differences, know the arising of suffering, know the cessation of suffering, know all actions are like reflections, practice the bodhisattva path, permanently cut off all roots of taking birth, practice the bodhisattva path solely to rescue and protect all beings while having nothing to practice, accord with all Buddhas' lineages, generate minds like great mountain kings, know all delusion and inversion, enter all gates of omniscience, have vast unshakeable wisdom, will attain perfect enlightenment, and equally ferry all beings across the ocean of birth and death

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great skillful wisdom illumination.

[55] 「佛子！菩薩摩訶薩有十種解脫。何等為十？所謂：煩惱解脫；邪見解脫；諸取解脫；蘊、界、處解脫；超二乘解脫；無生法忍解脫；於一切世間、一切剎、一切眾生、一切法離著解脫；無邊住解脫；發起一切菩薩行入如來無分別地解脫；於一念中悉能了知一切三世解脫。是為十。若諸菩薩安住此法，則能施作無上佛事，教化成熟一切眾生。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of liberation. What are these ten? Namely:

Liberation from afflictions
Liberation from wrong views
Liberation from all grasping
Liberation from aggregates, elements, and sense fields
Liberation transcending the two vehicles
Liberation of the patience of non-arising dharmas
Liberation from attachment to all worlds, all lands, all beings, and all dharmas
Liberation of boundless dwelling
Liberation of giving rise to all bodhisattva practices and entering the Tathāgata's non-discriminating ground
Liberation of being able to completely know all three times in a single thought-moment

These are the ten. If bodhisattvas abide in these dharmas, they will be able to perform supreme Buddha works and teach and mature all beings.

[56] 「佛子！菩薩摩訶薩有十種園林。何等為十？所謂：生死是菩薩園林，無厭捨故；教化眾生是菩薩園林，不疲倦故；住一切劫是菩薩園林，攝諸大行故；清淨世界是菩薩園林，自所止住故；一切魔宮殿是菩薩園林，降伏彼眾故；思惟所聞法是菩薩園林，如理觀察故；六波羅蜜、四攝事、三十七菩提分法是菩薩園林，紹繼慈父境界故；十力、四無所畏、十八不共乃至一切佛法是菩薩園林，不念餘法故；示現一切菩薩威力自在神通是菩薩園林，以大神力轉正法輪調伏眾生無休息故；一念於一切處為一切眾生示成正覺是菩薩園林，法身周遍盡虛空一切世界故。是為十。若諸菩薩安住此法，則得如來無上離憂惱、大安樂行。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of gardens. What are these ten? Namely:

Birth and death is the bodhisattva's garden, because they never tire of relinquishing it
Teaching and transforming beings is the bodhisattva's garden, because they never grow weary
Dwelling through all kalpas is the bodhisattva's garden, because they embrace all great practices
Pure worlds are the bodhisattva's garden, because they dwell there themselves
All māras' palaces are the bodhisattva's garden, because they subdue those assemblies
Contemplating Dharma heard is the bodhisattva's garden, because they observe according to principle
The six pāramitās, four means of unification, and thirty-seven factors of enlightenment are the bodhisattva's garden, because they continue the realm of the compassionate father
The ten powers, four fearlessnesses, eighteen unique qualities up to all Buddha dharmas are the bodhisattva's garden, because they think of no other dharmas
Manifesting all bodhisattvas' sovereign spiritual powers is the bodhisattva's garden, because they use great spiritual powers to turn the Dharma wheel and tame beings without rest
Manifesting perfect enlightenment everywhere in a single thought-moment for all beings is the bodhisattva's garden, because their Dharma body pervades all worlds throughout space

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great practice of freedom from sorrow and anxiety.

[57] 「佛子！菩薩摩訶薩有十種宮殿。何等為十？所謂：菩提心是菩薩宮殿，恒不忘失故；十善業道福德智慧是菩薩宮殿，教化欲界眾生故；四梵住禪定是菩薩宮殿，教化色界眾生故；生淨居天是菩薩宮殿，一切煩惱不染故；生無色界是菩薩宮殿，令諸眾生離難處故；生雜染世界是菩薩宮殿，令一切眾生斷煩惱故；現處內宮妻子、眷屬是菩薩宮殿，成就往昔同行眾生故；現居輪王、護世、釋、梵是菩薩宮殿，為調伏自在心眾生故；住一切菩薩行遊戲神通皆得自在是菩薩宮殿，善遊戲諸禪解脫三昧智慧故；一切佛所受無上自在、一切智王灌頂記是菩薩宮殿，住十力莊嚴作一切法王自在事故。是為十。若諸菩薩安住其中，則得法灌頂，於一切世間神力自在。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of palaces. What are these ten? Namely:

Bodhicitta is the bodhisattva's palace, because they never forget it
The merit and wisdom of the ten wholesome paths of action is the bodhisattva's palace, because they teach and transform beings of the desire realm
The four brahma abodes and meditation is the bodhisattva's palace, because they teach and transform beings of the form realm
Birth in the pure abodes is the bodhisattva's palace, because they are unstained by all afflictions
Birth in the formless realm is the bodhisattva's palace, because they cause beings to leave difficult circumstances
Birth in defiled worlds is the bodhisattva's palace, because they cause all beings to cut off afflictions
Manifesting in inner palaces with wives, children and retinues is the bodhisattva's palace, because they bring to fruition beings who practiced together in the past
Manifesting as wheel-turning kings, world-protectors, Śakra, or Brahma is the bodhisattva's palace, because they tame beings with sovereign minds
Dwelling in all bodhisattva practices and mastering playful spiritual powers is the bodhisattva's palace, because they skillfully play with all meditations, liberations, samādhis and wisdom
Receiving the unsurpassed sovereignty and prediction of anointment as king of all-knowledge from all Buddhas is the bodhisattva's palace, because they dwell in the adornment of the ten powers and perform the sovereign acts of the king of all dharmas

These are the ten. If bodhisattvas abide in these, they will receive the Dharma anointment and attain sovereign spiritual powers in all worlds.

[58] 「佛子！菩薩摩訶薩有十種所樂。何等為十？所謂：樂正念，心不散亂故；樂智慧，分別諸法故；樂往詣一切佛所，聽法無厭故；樂諸佛，充滿十方無邊際故；樂菩薩，自在為諸眾生以無量門而現身故；樂諸三昧門，於一三昧門入一切三昧門故；樂陀羅尼，持法不忘轉授眾生故；樂無礙辯才，於一文一句經不可說劫分別演說無窮盡故；樂成正覺，為一切眾生以無量門示現於身成正覺故；樂轉法輪，摧滅一切異道法故。是為十。若諸菩薩安住此法，則得一切諸佛如來無上法樂。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of delights. What are these ten? Namely:

They delight in right mindfulness, because their mind is not scattered
They delight in wisdom, because they can discriminate all dharmas
They delight in going to all Buddhas to hear the Dharma without weariness
They delight in Buddhas, because they fill the ten directions without bounds
They delight in bodhisattvas, because they freely manifest bodies through countless means for all beings
They delight in all samādhi gateways, because through one samādhi gateway they enter all samādhi gateways
They delight in dhāraṇīs, because they retain the Dharma without forgetting and transmit it to beings
They delight in unobstructed eloquence, because they can explain and expound endlessly on a single phrase or verse for ineffable kalpas
They delight in attaining perfect enlightenment, because they manifest bodies attaining enlightenment through countless means for all beings
They delight in turning the Dharma wheel, because they crush all heterodox teachings

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Buddhas' and Tathāgatas' unsurpassed Dharma delight.

[59] 「佛子！菩薩摩訶薩有十種莊嚴。何等為十？所謂：力莊嚴，不可壞故；無畏莊嚴，無能伏故；義莊嚴，說不可說義無窮盡故；法莊嚴，八萬四千法聚觀察演說無忘失故；願莊嚴，一切菩薩所發弘誓無退轉故；行莊嚴，修普賢行而出離故；剎莊嚴，以一切剎作一剎故；普音莊嚴，周遍一切諸佛世界雨法雨故；力持莊嚴，於一切劫行無數行不斷絕故；變化莊嚴，於一眾生身示現一切眾生數等身，令一切眾生悉得知見，求一切智無退轉故。是為十。若諸菩薩安住此法，則得如來一切無上法莊嚴。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of adornments. What are these ten? Namely:

The adornment of power, because it cannot be destroyed
The adornment of fearlessness, because it cannot be subdued
The adornment of meaning, because they can endlessly explain ineffable meanings
The adornment of Dharma, because they can observe and expound the eighty-four thousand dharma collections without forgetting
The adornment of vows, because all bodhisattvas' vast vows are irreversible
The adornment of practice, because they transcend through practicing Universal Worthy's practices
The adornment of lands, because they make all lands into one land
The adornment of universal sound, because they rain the Dharma rain throughout all Buddha worlds
The adornment of power sustaining, because they practice countless practices through all kalpas without interruption
The adornment of transformation, because they manifest bodies equal in number to all beings from a single being's body, enabling all beings to see and know, seeking all-knowledge without retreating

These are the ten. If bodhisattvas abide in these dharmas, they will attain all the Tathāgata's unsurpassed Dharma adornments.

[60] 「佛子！菩薩摩訶薩發十種不動心。何等為十？所謂：於一切所有悉皆能捨不動心；思惟觀察一切佛法不動心；憶念供養一切諸佛不動心；於一切眾生誓無惱害不動心；普攝眾生不揀怨親不動心；求一切佛法無有休息不動心；一切眾生數等不可說不可說劫，行菩薩行不生疲厭亦無退轉不動心；成就有根信、無濁信、清淨信、極清淨信、離垢信、明徹信、恭敬供養一切佛信、不退轉信、不可盡信、無能壞信、大歡喜踊躍信不動心；成就出生一切智方便道不動心；聞一切菩薩行法信受不謗不動心。是為十。若諸菩薩安住此法，則得無上一切智不動心。

"Buddhaputra! The bodhisattva mahāsattvas give rise to ten kinds of immovable mind. What are these ten? Namely:

An immovable mind in being able to relinquish all possessions
An immovable mind in contemplating and examining all Buddha dharmas
An immovable mind in remembering and making offerings to all Buddhas
An immovable mind in vowing not to harm any beings
An immovable mind in universally gathering in beings without discriminating between friend and foe
An immovable mind in seeking all Buddha dharmas without rest
An immovable mind in practicing the bodhisattva path without weariness or retreat throughout ineffable ineffable kalpas equal to the number of all beings
An immovable mind of faith that is well-rooted, unturbid, pure, extremely pure, stainless, clear, respectfully making offerings to all Buddhas, irreversible, inexhaustible, indestructible, and greatly joyous and exuberant
An immovable mind in accomplishing the path of skillful means that gives rise to all-knowledge
An immovable mind in hearing, accepting and not slandering all bodhisattva practices

These are the ten. If bodhisattvas abide in these dharmas, they will attain the unsurpassed immovable mind of all-knowledge."

[61] 「佛子！菩薩摩訶薩有十種不捨深大心。何等為十？所謂：不捨成滿一切佛菩提深大心；不捨教化調伏一切眾生深大心；不捨不斷一切諸佛種性深大心；不捨親近一切善知識深大心；不捨供養一切諸佛深大心；不捨專求一切大乘功德法深大心；不捨於一切佛所修行梵行、護持淨戒深大心；不捨親近一切菩薩深大心；不捨求一切佛法方便護持深大心；不捨滿一切菩薩行願、集一切諸佛法深大心。是為十。若諸菩薩安住其中，則能不捨一切佛法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of non-abandoning of profound great mind. What are these ten? Namely:

Not abandoning the profound great mind of fulfilling all Buddhas' enlightenment
Not abandoning the profound great mind of teaching and taming all beings
Not abandoning the profound great mind of not cutting off all Buddhas' lineages
Not abandoning the profound great mind of drawing near to all good spiritual friends
Not abandoning the profound great mind of making offerings to all Buddhas
Not abandoning the profound great mind of exclusively seeking all Mahāyāna meritorious dharmas
Not abandoning the profound great mind of cultivating pure conduct and upholding pure precepts before all Buddhas
Not abandoning the profound great mind of drawing near to all bodhisattvas
Not abandoning the profound great mind of seeking and upholding skillful means of all Buddha dharmas
Not abandoning the profound great mind of fulfilling all bodhisattva practices and vows and gathering all Buddha dharmas

These are the ten. If bodhisattvas abide in these, they will be able to not abandon any Buddha dharmas."

[62] 「佛子！菩薩摩訶薩有十種智慧觀察。何等為十？所謂：善巧分別說一切法智慧觀察；了知三世一切善根智慧觀察；了知一切諸菩薩行自在變化智慧觀察；了知一切諸法義門智慧觀察；了知一切諸佛威力智慧觀察；了知一切陀羅尼門智慧觀察；於一切世界普說正法智慧觀察；入一切法界智慧觀察；知一切十方不可思議智慧觀察；知一切佛法智慧光明無有障礙智慧觀察。是為十。若諸菩薩安住其中，則得如來無上大智慧觀察。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of wisdom observation. What are these ten? Namely:

Wisdom observation that skillfully discriminates and explains all dharmas
Wisdom observation that understands all good roots of the three times
Wisdom observation that understands all bodhisattvas' sovereign transformations in their practices
Wisdom observation that understands all gateways to the meaning of dharmas
Wisdom observation that understands all Buddhas' majestic powers
Wisdom observation that understands all dhāraṇī gateways
Wisdom observation that universally expounds the true Dharma in all worlds
Wisdom observation that enters all dharma realms
Wisdom observation that knows all inconceivable things in the ten directions
Wisdom observation that knows the unobstructed wisdom light of all Buddha dharmas

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed great wisdom observation.

[63] 「佛子！菩薩摩訶薩有十種說法。何等為十？所謂：說一切法皆從緣起；說一切法皆悉如幻；說一切法無有乖諍；說一切法無有邊際；說一切法無所依止；說一切法猶如金剛；說一切法皆悉如如；說一切法皆悉寂靜；說一切法皆悉出離；說一切法皆住一義，本性成就。是為十。若諸菩薩安住其中，則能善巧說一切法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of explanations of Dharma. What are these ten? Namely:

Explaining that all dharmas arise from conditions
Explaining that all dharmas are like illusions
Explaining that all dharmas are without conflict
Explaining that all dharmas are without bounds
Explaining that all dharmas have no support
Explaining that all dharmas are like vajra
Explaining that all dharmas are thus (suchness)
Explaining that all dharmas are completely tranquil
Explaining that all dharmas lead to transcendence
Explaining that all dharmas abide in one meaning, perfected in their original nature

These are the ten. If bodhisattvas abide in these, they will be able to skillfully explain all dharmas."

[64] 「佛子！菩薩摩訶薩有十種清淨。何等為十？所謂：深心清淨；斷疑清淨；離見清淨；境界清淨；求一切智清淨；辯才清淨；無畏清淨；住一切菩薩智清淨；受一切菩薩律儀清淨；具足成就無上菩提、三十二種百福相、白淨法、一切善根清淨。是為十。若諸菩薩安住其中，則得一切如來無上清淨法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of purity. What are these ten? Namely:

Purity of deep mind
Purity of cutting off doubts
Purity of leaving behind views
Purity of realms
Purity of seeking all-knowledge
Purity of eloquence
Purity of fearlessness
Purity of dwelling in all bodhisattva wisdom
Purity of receiving all bodhisattva precepts
Purity of fully accomplishing supreme bodhi, the thirty-two marks of a hundred blessings, pure white dharmas, and all good roots

These are the ten. If bodhisattvas abide in these, they will attain all Tathāgatas' unsurpassed pure dharmas."

[65] 「佛子！菩薩摩訶薩有十種印。何等為十？所謂：菩薩摩訶薩知苦苦、壞苦、行苦，專求佛法，不生懈怠，行菩薩行無有疲懈，不驚不畏，不恐不怖，不捨大願，求一切智堅固不退，究竟阿耨多羅三藐三菩提，是為第一印。菩薩摩訶薩見有眾生愚癡狂亂，或以麁弊惡語而相毀辱，或以刀杖瓦石而加損害，終不以此境界捨菩薩心，但忍辱柔和，專修佛法，住最勝道，入離生位，是為第二印。菩薩摩訶薩聞說與一切智相應甚深佛法，能以自智，深信忍可，解了趣入，是為第三印。菩薩摩訶薩又作是念：『我發深心求一切智，我當成佛得阿耨多羅三藐三菩提。一切眾生流轉五趣受無量苦，亦當令其發菩提心，深信歡喜，勤修精進，堅固不退。』是為第四印。菩薩摩訶薩知如來智無有邊際，不以齊限測如來智；菩薩曾於無量佛所聞如來智無有邊際故，能不以齊限測度；一切世間文字所說皆有齊限，悉不能知如來智慧；是為第五印。菩薩摩訶薩於阿耨多羅三藐三菩提得最勝欲、甚深欲、廣欲、大欲、種種欲、無能勝欲、無上欲、堅固欲、眾魔外道并其眷屬無能壞欲、求一切智不退轉欲，菩薩住如是等欲，於無上菩提畢竟不退，是為第六印。菩薩摩訶薩行菩薩行，不顧身命，無能沮壞，發心趣向一切智故，一切智性常現前故，得一切佛智光明故，終不捨離佛菩提，終不捨離善知識，是為第七印。菩薩摩訶薩若見善男子、善女人趣大乘者，令其增長求佛法心，令其安住一切善根，令其攝取一切智心，令其不退無上菩提，是為第八印。菩薩摩訶薩令一切眾生得平等心，勸令勤修一切智道，以大悲心而為說法，令於阿耨多羅三藐三菩提永不退轉，是為第九印。菩薩摩訶薩與三世諸佛同一善根，不斷一切諸佛種性，究竟得至一切智智，是為第十印。佛子！是為菩薩摩訶薩十種印。菩薩以此速成阿耨多羅三藐三菩提，具足如來一切法無上智印。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of seals. What are these ten? Namely:

The first seal: Bodhisattva mahāsattvas know the suffering of suffering, the suffering of change, and the suffering of conditioned existence, yet diligently seek Buddha's Dharma without laziness, practice the bodhisattva path without weariness, are neither startled nor afraid, neither terrified nor frightened, do not abandon their great vows, seek all-knowledge with firm non-retreat, and ultimately attain supreme perfect enlightenment
The second seal: When bodhisattva mahāsattvas see beings who are foolish and deranged, who abuse them with harsh and evil words, or who harm them with knives, sticks, tiles, or stones, they never abandon their bodhisattva mind due to these circumstances, but remain patient and gentle, focusing on cultivating Buddha's Dharma, dwelling in the supreme path, and entering the stage beyond birth
The third seal: When bodhisattva mahāsattvas hear profound Buddha dharmas that accord with all-knowledge, they can use their own wisdom to deeply believe, accept, understand, and enter into them
The fourth seal: Bodhisattva mahāsattvas think: "I have generated deep resolve to seek all-knowledge; I will become a Buddha and attain supreme perfect enlightenment. All beings cycle through the five destinies experiencing countless sufferings; I will also cause them to generate bodhicitta, have deep faith and joy, diligently practice with vigor, and remain firm without retreating."
The fifth seal: Bodhisattva mahāsattvas know the Tathāgata's wisdom is boundless and do not measure it with limits. Having heard from countless Buddhas that the Tathāgata's wisdom is boundless, they can avoid measuring it with limits. All worldly verbal expressions have limits and cannot know the Tathāgata's wisdom
The sixth seal: Regarding supreme perfect enlightenment, bodhisattva mahāsattvas attain the most supreme aspiration, profound aspiration, vast aspiration, great aspiration, various aspirations, unsurpassable aspiration, supreme aspiration, firm aspiration, aspiration that no māras or non-Buddhists and their followers can destroy, and irreversible aspiration for all-knowledge. Dwelling in such aspirations, they ultimately do not retreat from supreme enlightenment
The seventh seal: When practicing the bodhisattva path, bodhisattva mahāsattvas disregard their body and life, and nothing can discourage them, because they have resolved to pursue all-knowledge, because the nature of all-knowledge is always present before them, and because they have attained all Buddhas' wisdom light. They never abandon Buddha's enlightenment or good spiritual friends
The eighth seal: When bodhisattva mahāsattvas see good men and women inclined toward the Great Vehicle, they cause them to increase their mind seeking Buddha's Dharma, cause them to abide in all good roots, cause them to embrace the mind of all-knowledge, and cause them to not retreat from supreme enlightenment
The ninth seal: Bodhisattva mahāsattvas cause all beings to attain an equal mind, encourage them to diligently cultivate the path of all-knowledge, teach them the Dharma with great compassion, and cause them to never retreat from supreme perfect enlightenment
The tenth seal: Bodhisattva mahāsattvas share the same good roots with all Buddhas of the three times, do not cut off any Buddha lineages, and ultimately attain all-knowledge

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of seals. Through these, bodhisattvas quickly attain supreme perfect enlightenment and perfect the Tathāgata's unsurpassed wisdom seal of all dharmas.

[66] 「佛子！菩薩摩訶薩有十種智光照。何等為十？所謂：知定當成阿耨多羅三藐三菩提智光照；見一切佛智光照；見一切眾生死此生彼智光照；解一切修多羅法門智光照；依善知識發菩提心集諸善根智光照；示現一切諸佛智光照；教化一切眾生悉令安住如來地智光照；演說不可思議廣大法門智光照；善巧了知一切諸佛神通威力智光照；滿足一切諸波羅蜜智光照。是為十。若諸菩薩安住此法，則得一切諸佛無上智光照。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of wisdom light illumination. What are these ten? Namely:

The wisdom light illumination of knowing they will definitely attain supreme perfect enlightenment
The wisdom light illumination of seeing all Buddhas
The wisdom light illumination of seeing all beings dying here and being born there
The wisdom light illumination of understanding all sutra gateways
The wisdom light illumination of relying on good spiritual friends to generate bodhicitta and gather good roots
The wisdom light illumination of manifesting all Buddhas
The wisdom light illumination of teaching all beings and causing them to dwell in the Tathāgata ground
The wisdom light illumination of expounding inconceivable vast Dharma gateways
The wisdom light illumination of skillfully understanding all Buddhas' spiritual powers and mighty force
The wisdom light illumination of fulfilling all pāramitās

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed wisdom light illumination.

[67] 「佛子！菩薩摩訶薩有十種無等住，一切眾生、聲聞、獨覺悉無與等。何等為十？所謂：菩薩摩訶薩雖觀實際而不取證，以一切願未成滿故，是為第一無等住。菩薩摩訶薩種等法界一切善根，而不於中有少執著，是為第二無等住。菩薩摩訶薩修菩薩行，知其如化，以一切法悉寂滅故，而於佛法不生疑惑，是為第三無等住。菩薩摩訶薩雖離世間所有妄想，然能作意，於不可說劫行菩薩行，滿足大願，終不中起疲厭之心，是為第四無等住。菩薩摩訶薩於一切法無所取著，以一切法性寂滅故，而不證涅槃。何以故？一切智道未成滿故，是為第五無等住。菩薩摩訶薩知一切劫皆即非劫，而真實說一切劫數，是為第六無等住。菩薩摩訶薩知一切法悉無所作，而不捨作道，求諸佛法，是為第七無等住。菩薩摩訶薩知三界唯心、三世唯心，而了知其心無量無邊，是為第八無等住。菩薩摩訶薩為一眾生，於不可說劫行菩薩行，欲令安住一切智地；如為一眾生，為一切眾生悉亦如是，而不生疲厭，是為第九無等住。菩薩摩訶薩雖修行圓滿，而不證菩提。何以故？菩薩作如是念：『我之所作本為眾生，是故我應久處生死，方便利益，皆令安住無上佛道。』是為第十無等住。佛子！是為菩薩摩訶薩十種無等住。若諸菩薩安住其中，則得無上大智、一切佛法無等住。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of incomparable dwellings that no beings, śrāvakas, or pratyekabuddhas can equal. What are these ten? Namely:

Though bodhisattva mahāsattvas observe the limit of reality (bhūtakoṭi), they do not take it as realization because all their vows are not yet fulfilled. This is the first incomparable dwelling
Bodhisattva mahāsattvas plant good roots equal to the Dharmadhatu, yet have no attachment to them. This is the second incomparable dwelling
Bodhisattva mahāsattvas cultivate bodhisattva practices, knowing they are like illusions because all dharmas are quiescent, yet have no doubts about Buddha's dharma. This is the third incomparable dwelling
Though bodhisattva mahāsattvas transcend all worldly delusions, they can intentionally practice the bodhisattva path through ineffable kalpas to fulfill great vows, never giving rise to weariness. This is the fourth incomparable dwelling
Bodhisattva mahāsattvas have no attachment to any dharmas because all dharmas are quiescent by nature, yet do not realize nirvāṇa. Why? Because the path of all-knowledge is not yet fulfilled. This is the fifth incomparable dwelling
Bodhisattva mahāsattvas know all kalpas are non-kalpas, yet truly speak of the numbers of all kalpas. This is the sixth incomparable dwelling
Bodhisattva mahāsattvas know all dharmas are without action, yet do not abandon practicing the path and seeking Buddha dharmas. This is the seventh incomparable dwelling
Bodhisattva mahāsattvas know the three realms and three times are only mind, yet understand that mind is immeasurable and boundless. This is the eighth incomparable dwelling
Bodhisattva mahāsattvas practice the bodhisattva path through ineffable kalpas for one being to establish them in the ground of all-knowledge; as for one being, so for all beings, yet never grow weary. This is the ninth incomparable dwelling
Though bodhisattva mahāsattvas have perfected their practice, they do not realize bodhi. Why? Because bodhisattvas think: "My actions are fundamentally for beings, therefore I should dwell long in birth and death, benefiting them through skillful means, causing all to dwell in the unsurpassed Buddha path." This is the tenth incomparable dwelling

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of incomparable dwellings. If bodhisattvas abide in these, they will attain unsurpassed great wisdom and all Buddha dharmas' incomparable dwelling.

[68] 「佛子！菩薩摩訶薩發十種無下劣心。何等為十？佛子！菩薩摩訶薩作如是念：『我當降伏一切天魔及其眷屬。』是為第一無下劣心。又作是念：『我當悉破一切外道及其邪法。』是為第二無下劣心。又作是念：『我當於一切眾生善言開諭皆令歡喜。』是為第三無下劣心。又作是念：『我當成滿遍法界一切波羅蜜行。』是為第四無下劣心。又作是念：『我當積集一切福德藏。』是為第五無下劣心。又作是念：『無上菩提廣大難成，我當修行悉令圓滿。』是為第六無下劣心。又作是念：『我當以無上教化、無上調伏，教化調伏一切眾生。』是為第七無下劣心。又作是念：『一切世界種種不同，我當以無量身成等正覺。』是為第八無下劣心。又作是念：『我修菩薩行時，若有眾生來從我乞手足、耳鼻、血肉、骨髓、妻子、象馬乃至王位，如是一切悉皆能捨，不生一念憂悔之心，但為利益一切眾生，不求果報，以大悲為首，大慈究竟。』是為第九無下劣心。又作是念：『三世所有一切諸佛，一切佛法、一切眾生、一切國土、一切世間、一切三世、一切虛空界、一切法界、一切語言施設界、一切寂滅涅槃界，如是一切種種諸法，我當以一念相應慧，悉知悉覺，悉見悉證，悉修悉斷，然於其中無分別、離分別、無種種無差別、無功德、無境界、非有非無、非一非二。以不二智知一切二，以無相智知一切相，以無分別智知一切分別，以無異智知一切異，以無差別智知一切差別，以無世間智知一切世間，以無世智知一切世，以無眾生智知一切眾生，以無執著智知一切執著，以無住處智知一切住處，以無雜染智知一切雜染，以無盡智知一切盡，以究竟法界智於一切世界示現身，以離言音智示不可說言音，以一自性智入於無自性，以一境界智現種種境界；知一切法不可說，而現大自在言說，證一切智地；為教化調伏一切眾生故，於一切世間示現大神通變化。』是為第十無下劣心。佛子！是為菩薩摩訶薩發十種無下劣心。若諸菩薩安住此心，則得一切最上無下劣佛法。

"Buddhaputra! The bodhisattva mahāsattvas give rise to ten kinds of indomitable mind. What are these ten? Namely:

Buddhaputra! The bodhisattva mahāsattvas think thus: 'I will subdue all heavenly māras and their retinues.' This is the first indomitable mind.

They further think: 'I will completely destroy all non-Buddhist paths and their false dharmas.' This is the second indomitable mind.

They further think: 'I will instruct all beings with good words, causing all to rejoice.' This is the third indomitable mind.

They further think: 'I will fulfill all pāramitās throughout the Dharmadhatu.' This is the fourth indomitable mind.

They further think: 'I will accumulate all treasuries of merit.' This is the fifth indomitable mind.

They further think: 'Supreme enlightenment is vast and difficult to accomplish; I will practice until it is completely perfected.' This is the sixth indomitable mind.

They further think: 'I will teach and tame all beings through unsurpassed teaching and unsurpassed taming.' This is the seventh indomitable mind.

They further think: 'All worlds are different; I will attain perfect enlightenment with countless bodies.' This is the eighth indomitable mind.

They further think: 'When practicing the bodhisattva path, if beings come asking for my hands, feet, ears, nose, blood, flesh, bone marrow, wife, children, elephants, horses, even royal position - I will be able to give all these without a single thought of regret or sorrow, only for the benefit of all beings, not seeking rewards, with great compassion as foremost and great kindness as ultimate.' This is the ninth indomitable mind.

They further think: 'All Buddhas of the three times, all Buddha dharmas, all beings, all lands, all worlds, all three times, all space realms, all dharma realms, all realms of verbal conventions, all realms of quiescent nirvāṇa - all such various dharmas I will know, awaken to, see, realize, cultivate, and cut off through wisdom corresponding to a single thought. Yet among these there is no discrimination, transcending discrimination, no variety, no differentiation, no merit, no realm, neither existence nor non-existence, neither one nor two. With non-dual wisdom I will know all duality, with signless wisdom know all signs, with non-discriminating wisdom know all discrimination, with non-different wisdom know all differences, with non-distinguishing wisdom know all distinctions, with non-worldly wisdom know all worldly things, with non-world wisdom know all worlds, with non-being wisdom know all beings, with non-attachment wisdom know all attachments, with non-abiding wisdom know all abodes, with non-defiled wisdom know all defilements, with inexhaustible wisdom know all exhaustion, with ultimate dharma realm wisdom manifest bodies in all worlds, with wisdom beyond speech demonstrate ineffable speech, with single-nature wisdom enter no-nature, with single-realm wisdom manifest various realms; knowing all dharmas are ineffable yet manifesting sovereign speech, realizing the ground of all-knowledge; for teaching and taming all beings, manifesting great spiritual transformations in all worlds.' This is the tenth indomitable mind.

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of non-inferior mind. If bodhisattvas abide in these minds, they will attain all supreme non-inferior Buddha dharmas.

[69] 「佛子！菩薩摩訶薩於阿耨多羅三藐三菩提，有十種如山增上心。何等為十？佛子！菩薩摩訶薩常作意勤修一切智法，是為第一如山增上心。恒觀一切法本性空無所得，是為第二如山增上心。願於無量劫行菩薩行，修一切白淨法，以住一切白淨法故，知見如來無量智慧，是為第三如山增上心。為求一切佛法故，等心敬奉諸善知識，無異希求，無盜法心，唯生尊重，未曾有意，一切所有悉皆能捨，是為第四如山增上心。若有眾生罵辱、毀謗、打棒、屠割，苦其形體，乃至斷命，如是等事悉皆能受，終不因此生動亂心、生瞋害心，亦不退捨大悲弘誓，更令增長無有休息。何以故？菩薩於一切法如實出離，捨成就故；證得一切諸如來法，忍辱柔和已自在故。是為第五如山增上心。菩薩摩訶薩成就增上大功德，所謂：天增上功德、人增上功德、色增上功德、力增上功德、眷屬增上功德、欲增上功德、王位增上功德、自在增上功德、福德增上功德、智慧增上功德。雖復成就如是功德，終不於此而生染著，所謂：不著味、不著欲、不著財富、不著眷屬；但深樂法，隨法去、隨法住、隨法趣向、隨法究竟，以法為依、以法為救、以法為歸、以法為舍，守護法、愛樂法、希求法、思惟法。佛子！菩薩摩訶薩雖復具受種種法樂，而常遠離眾魔境界。何以故？菩薩摩訶薩於過去世發如是心：『我當令一切眾生皆悉永離眾魔境界，住佛境界故。』是為第六如山增上心。菩薩摩訶薩為求阿耨多羅三藐三菩提，已於無量阿僧祇劫行菩薩道精勤匪懈，猶謂：『我今始發阿耨多羅三藐三菩提心。』行菩薩行，亦不驚、亦不怖、亦不畏。雖能一念即成阿耨多羅三藐三菩提，然為眾生故，於無量劫行菩薩行無有休息，是為第七如山增上心。菩薩摩訶薩知一切眾生性不和善，難調難度，不能知恩，不能報恩，是故為其發大誓願，欲令皆得心意自在，所行無礙，捨離惡念，不於他所生諸煩惱，是為第八如山增上心。菩薩摩訶薩復作是念：『非他令我發菩提心，亦不待人助我修行。我自發心，集諸佛法，誓期自勉，盡未來劫行菩薩道，成阿耨多羅三藐三菩提。是故我今修菩薩行，當淨自心亦淨他心，當知自境界亦知他境界，我當悉與三世諸佛境界平等。』是為第九如山增上心。菩薩摩訶薩作如是觀：『無有一法修菩薩行，無有一法滿菩薩行，無有一法教化調伏一切眾生，無有一法供養恭敬一切諸佛，無有一法於阿耨多羅三藐三菩提已成、今成、當成，無有一法已說、今說、當說，說者及法俱不可得，而亦不捨阿耨多羅三藐三菩提願。』何以故？菩薩求一切法皆無所得，如是出生阿耨多羅三藐三菩提。是故，於法雖無所得，而勤修習增上善業，清淨對治，智慧圓滿，念念增長，一切具足。其心於此不驚不怖，不作是念：『若一切法皆悉寂滅，我有何義求於無上菩提之道？』是為第十如山增上心。佛子！是為菩薩摩訶薩於阿耨多羅三藐三菩提十種如山增上心。若諸菩薩安住其中，則得如來無上大智山王增上心。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of mountain-like ascending mind regarding supreme perfect enlightenment. What are these ten?

First, bodhisattva mahāsattvas constantly apply their minds to diligently cultivating all-knowledge dharmas. This is the first mountain-like ascending mind.

Second, they constantly observe that all dharmas are empty in their original nature and there is nothing to attain. This is the second mountain-like ascending mind.

Third, they vow to practice the bodhisattva path through countless kalpas, cultivating all pure white dharmas, and through dwelling in all pure white dharmas, they know and see the Tathāgata's immeasurable wisdom. This is the third mountain-like ascending mind.

Fourth, for the sake of seeking all Buddha dharmas, they serve all good spiritual friends with equal mind, without other seeking, without a mind of stealing dharma, only generating reverence and unprecedented resolve, able to relinquish all possessions. This is the fourth mountain-like ascending mind.

Fifth, even if beings abuse, slander, beat, cut up, torture their body or even take their life, they can endure all such things, never generating a disturbed mind or angry harmful mind because of this, nor retreating from their vast vow of great compassion, but rather making it grow without cease. Why? Because bodhisattvas truly transcend all dharmas through perfecting relinquishment, and having realized all Tathāgata dharmas, they are masters of patience and gentleness. This is the fifth mountain-like ascending mind.

Sixth, bodhisattva mahāsattvas perfect supreme great merits - heavenly merit, human merit, form merit, power merit, retinue merit, desire merit, royal position merit, sovereign merit, virtue merit, and wisdom merit. Yet though they perfect such merits, they never generate attachment to them, meaning they do not attach to flavors, desires, wealth or retinues. They only deeply delight in Dharma, following Dharma, dwelling in Dharma, inclining toward Dharma, culminating in Dharma, relying on Dharma, taking refuge in Dharma, making Dharma their shelter, protecting Dharma, loving Dharma, seeking Dharma, contemplating Dharma. Though they fully receive various dharma pleasures, they always stay far from māras' realms. Why? Because in past lives bodhisattva mahāsattvas generated this mind: "I will cause all beings to forever leave māras' realms and dwell in Buddha's realm." This is the sixth mountain-like ascending mind.

Seventh, though they have already practiced the bodhisattva path diligently without laziness for countless asaṃkhyeya kalpas seeking supreme perfect enlightenment, they still say "I am just now first generating the mind for supreme perfect enlightenment." In practicing the bodhisattva path, they are neither startled, nor afraid, nor fearful. Though they could attain supreme perfect enlightenment in a single thought, yet for the sake of beings they practice the bodhisattva path through countless kalpas without rest. This is the seventh mountain-like ascending mind.

Eighth, bodhisattva mahāsattvas know all beings' nature is not harmonious and good, difficult to tame and liberate, unable to know kindness or repay kindness. Therefore they make great vows for them, wishing to enable them all to attain mental freedom, unobstructed conduct, abandoning evil thoughts, not generating afflictions toward others. This is the eighth mountain-like ascending mind.

Ninth, bodhisattva mahāsattvas further think: "It is not others who cause me to generate bodhicitta, nor do I wait for others' help in practice. I generate the mind myself, gather all Buddha dharmas, vow to encourage myself, practice the bodhisattva path to the end of future kalpas to attain supreme perfect enlightenment. Therefore as I now practice the bodhisattva path, I should purify my own mind and also purify others' minds, should know my own realm and also know others' realms. I will be equal with all Buddhas of the three times in their realms." This is the ninth mountain-like ascending mind.

Tenth, bodhisattva mahāsattvas observe thus: "There is no dharma that practices the bodhisattva path, no dharma that fulfills the bodhisattva path, no dharma that teaches and tames all beings, no dharma that makes offerings and pays respect to all Buddhas, no dharma that has attained, is attaining or will attain supreme perfect enlightenment, no dharma that has been spoken, is being spoken or will be spoken - both speaker and dharma cannot be obtained. Yet they do not abandon the vow for supreme perfect enlightenment." Why? Because bodhisattvas seek all dharmas as unobtainable, and thus give rise to supreme perfect enlightenment. Therefore, though dharmas are unobtainable, they diligently cultivate supreme good karma, pure antidotes, perfect wisdom, increasing moment by moment until all is complete. Their minds are neither startled nor afraid at this, nor do they think "If all dharmas are completely quiescent, what meaning is there in my seeking the unsurpassed path of bodhi?" This is the tenth mountain-like ascending mind.

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of mountain-like ascending mind regarding supreme perfect enlightenment. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed great wisdom mountain king ascending mind.

[70] 「佛子！菩薩摩訶薩有十種入阿耨多羅三藐三菩提如海智。何等為十？所謂：入一切無量眾生界，是為第一如海智。入一切世界而不起分別，是為第二如海智。知一切虛空界無量無礙，普入十方一切差別世界網，是為第三如海智。菩薩摩訶薩善入法界，所謂：無礙入、不斷入、不常入、無量入、不生入、不滅入、一切入，悉了知故，是為第四如海智。菩薩摩訶薩於過去、未來、現在諸佛、菩薩、法師、聲聞、獨覺及一切凡夫所集善根已集、現集、當集，三世諸佛於阿耨多羅三藐三菩提已成、今成、當成所有善根，三世諸佛說法調伏一切眾生已說、今說、當說所有善根，於彼一切皆悉了知，深信隨喜，願樂修習，無有厭足，是為第五如海智。菩薩摩訶薩於念念中入過去世不可說劫，於一劫中，或百億佛出世，或千億佛出世，或百千億佛出世，或無數、或無量、或無邊、或無等、或不可數、或不可稱、或不可思、或不可量、或不可說、或不可說不可說，超過算數諸佛世尊出興于世，及彼諸佛道場眾會聲聞、菩薩說法調伏，一切眾生壽命延促，法住久近，如是一切悉皆明見；如一劫，一切諸劫皆亦如是。其無佛劫所有眾生，有於阿耨多羅三藐三菩提種諸善根，亦悉了知；若有眾生善根熟已，於未來世當得見佛，亦悉了知。如是觀察過去世不可說不可說劫，心無厭足，是為第六如海智。菩薩摩訶薩入未來世，觀察分別一切諸劫無量無邊，知何劫有佛，何劫無佛，何劫有幾如來出世，一一如來名號何等，住何世界，世界名何，度幾眾生，壽命幾時。如是觀察，盡未來際皆悉了知，不可窮盡而無厭足，是為第七如海智。菩薩摩訶薩入現在世觀察思惟，於念念中普見十方無邊品類不可說世界，皆有諸佛於無上菩提已成、今成、當成，往詣道場菩提樹下，坐吉祥草，降伏魔軍，成阿耨多羅三藐三菩提；從此起已，入於城邑，昇天宮殿，說微妙法，轉大法輪，示現神通，調伏眾生，乃至付囑阿耨多羅三藐三菩提法，捨於壽命，入般涅槃；入涅槃已，結集法藏令久住世，莊嚴佛塔種種供養。亦見彼世界所有眾生，值佛聞法，受持諷誦，憶念思惟，增長慧解。如是觀察普遍十方，而於佛法無有錯謬。何以故？菩薩摩訶薩了知諸佛皆悉如夢，而能往詣一切佛所恭敬供養。菩薩爾時，不著自身、不著諸佛、不著世界、不著眾會、不著說法、不著劫數，然見佛聞法，觀察世界，入諸劫數，無有厭足，是為第八如海智。菩薩摩訶薩於不可說不可說劫一一劫中，供養恭敬不可說不可說無量諸佛，示現自身歿此生彼，以出過三界一切供具而為供養，并及供養菩薩、聲聞、一切大眾；一一如來般涅槃後，皆以無上供具供養舍利，及廣行惠施滿足眾生。佛子！菩薩摩訶薩以不可思議心、不求報心、究竟心、饒益心，於不可說不可說劫，為阿耨多羅三藐三菩提故，供養諸佛，饒益眾生，護持正法，開示演說，是為第九如海智。菩薩摩訶薩於一切佛所、一切菩薩所、一切法師所，一向專求菩薩所說法、菩薩所學法、菩薩所教法、菩薩修行法、菩薩清淨法、菩薩成熟法、菩薩調伏法、菩薩平等法、菩薩出離法、菩薩總持法；得此法已，受持讀誦，分別解說，無有厭足；令無量眾生，於佛法中，發一切智相應心，入真實相，於阿耨多羅三藐三菩提得不退轉。菩薩如是於不可說不可說劫無有厭足，是為第十如海智。佛子！是為菩薩摩訶薩十種入阿耨多羅三藐三菩提如海智。若諸菩薩安住此法，則得一切諸佛無上大智慧海。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of ocean-like wisdom for entering anuttara-samyak-saṃbodhi. What are these ten? Namely:

First, entering the realm of all immeasurable beings is the first ocean-like wisdom
Second, entering all worlds without giving rise to discrimination is the second ocean-like wisdom
Third, knowing all realms of space are limitless and unobstructed, universally entering the network of all different worlds in the ten directions is the third ocean-like wisdom
Fourth, bodhisattva mahāsattvas skillfully enter the Dharmadhatu through unobstructed entry, unbroken entry, non-permanent entry, limitless entry, unborn entry, unceasing entry, and all-encompassing entry, completely understanding all these, is the fourth ocean-like wisdom
Fifth, bodhisattva mahāsattvas completely know, deeply believe in, rejoice in, and tirelessly aspire to cultivate all good roots gathered by past, present and future Buddhas, bodhisattvas, Dharma masters, śrāvakas, pratyekabuddhas and all ordinary beings; all good roots of the three times' Buddhas' attainment of anuttara-samyak-saṃbodhi; and all good roots of the three times' Buddhas' teaching and taming of beings. This is the fifth ocean-like wisdom
Sixth, in each thought-moment bodhisattva mahāsattvas enter ineffable past kalpas, seeing hundreds of billions, thousands of billions, or countless immeasurable Buddhas appearing in each kalpa, along with their assemblies, teachings, and the lifespans of beings. They know which beings in kalpas without Buddhas plant good roots for anuttara-samyak-saṃbodhi and which beings will see Buddhas in the future when their good roots mature. They observe countless past kalpas tirelessly. This is the sixth ocean-like wisdom
Seventh, bodhisattva mahāsattvas enter future time, knowing which kalpas will have Buddhas, which will not, how many Tathāgatas will appear, their names, which worlds they will dwell in, how many beings they will liberate, and how long they will live. They know all this to the end of future time tirelessly. This is the seventh ocean-like wisdom
Eighth, bodhisattva mahāsattvas enter the present time, seeing in each moment throughout the ten directions countless Buddhas attaining anuttara-samyak-saṃbodhi, teaching Dharma, displaying miracles, entering nirvāṇa, and having their teachings preserved. They see this without error because they know all Buddhas are like dreams, yet they still make offerings with non-attachment. This is the eighth ocean-like wisdom
Ninth, bodhisattva mahāsattvas make offerings to countless Buddhas and their assemblies throughout ineffable kalpas with transcendent offerings, manifesting births in various places, making offerings to relics after nirvāṇa, and benefiting beings with giving. They do this with inconceivable mind, without seeking reward, for anuttara-samyak-saṃbodhi. This is the ninth ocean-like wisdom
Tenth, bodhisattva mahāsattvas tirelessly seek, study, uphold and explain all the Dharmas taught by Buddhas, bodhisattvas and Dharma masters, causing countless beings to generate wisdom-corresponding minds and become irreversible in anuttara-samyak-saṃbodhi. This is the tenth ocean-like wisdom

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of ocean-like wisdom for entering supreme perfect enlightenment. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed ocean of great wisdom.

[71] 「佛子！菩薩摩訶薩於阿耨多羅三藐三菩提，有十種如寶住。何等為十？佛子！菩薩摩訶薩悉能往詣無數世界諸如來所，瞻覲頂禮，承事供養，是為第一如寶住。於不思議諸如來所，聽聞正法，受持憶念，不令忘失，分別思惟，覺慧增長，如是所作充滿十方，是為第二如寶住。於此剎歿，餘處現生，而於佛法無所迷惑，是為第三如寶住。知從一法出一切法，而能各各分別演說，以一切法種種義究竟皆是一義故，是為第四如寶住。知厭離煩惱，知止息煩惱，知防護煩惱，知除斷煩惱，修菩薩行不證實際，究竟到於實際彼岸，方便善巧，善學所學，令往昔願行皆得成滿，身不疲倦，是為第五如寶住。知一切眾生心所分別皆無處所，而亦說有種種方處；雖無分別、無所造作，為欲調伏一切眾生而有修行、而有所作，是為第六如寶住。知一切法皆同一性，所謂：無性，無種種性，無無量性，無可算數性，無可稱量性，無色無相，若一若多皆不可得，而決定了知此是諸佛法、此是菩薩法、此是獨覺法、此是聲聞法、此是凡夫法、此是善法、此是不善法、此是世間法、此是出世間法、此是過失法、此是無過失法、此是有漏法、此是無漏法，乃至此是有為法、此是無為法，是為第七如寶住。菩薩摩訶薩求佛不可得、求菩薩不可得、求法不可得、求眾生不可得，而亦不捨調伏眾生令於諸法成正覺願。何以故？菩薩摩訶薩善巧觀察，知一切眾生分別，知一切眾生境界，方便化導令得涅槃；為欲滿足化眾生願，熾然修行菩薩行故。是為第八如寶住。菩薩摩訶薩知善巧說法、示現涅槃，為度眾生所有方便，一切皆是心想建立，非是顛倒，亦非虛誑。何以故？菩薩了知一切諸法三世平等、如如不動、實際無住，不見有一眾生已受化、今受化、當受化，亦自了知無所修行，無有少法若生若滅而可得者，而依於一切法，令所願不空。是為第九如寶住。菩薩摩訶薩於不思議無量諸佛一一佛所，聞不可說不可說授記法，名號各異，劫數不同；從於一劫乃至不可說不可說劫常如是聞，聞已修行，不驚不怖，不迷不惑，知如來智不思議故，如來授記言無二故，自身行願殊勝力故，隨應受化令成阿耨多羅三藐三菩提滿等法界一切願故，是為第十如寶住。佛子！是為菩薩摩訶薩於阿耨多羅三藐三菩提十種如寶住。若諸菩薩安住此法，則得諸佛無上大智慧寶。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of jewel-like abiding regarding anuttara-samyak-saṃbodhi. What are these ten? Namely:

First, bodhisattva mahāsattvas can go to countless worlds to visit all Tathāgatas, gaze upon them, bow to them, and make offerings to them. This is the first jewel-like abiding
Second, they hear the true Dharma from inconceivable Tathāgatas, retain and remember it without forgetting, discriminate and contemplate it, increasing their awakened wisdom, filling the ten directions with such actions. This is the second jewel-like abiding
Third, they pass away from this land and appear born elsewhere, yet remain without confusion about the Buddha's Dharma. This is the third jewel-like abiding
Fourth, they know how all dharmas arise from one dharma and can explain each distinctly, because all dharmas' various meanings ultimately return to one meaning. This is the fourth jewel-like abiding
Fifth, they know how to be weary of afflictions, how to cease afflictions, how to guard against afflictions, how to eliminate afflictions; they practice the bodhisattva path without realizing the ultimate reality, yet ultimately reach the other shore of reality through skillful means, learning well what should be learned, fulfilling all past vows and practices without physical weariness. This is the fifth jewel-like abiding
Sixth, they know all beings' mental discriminations have no location, yet they speak of various locations; though without discrimination or action, they practice and act for the sake of taming all beings. This is the sixth jewel-like abiding
Seventh, they know all dharmas share one nature - that is, no-nature, no various natures, no immeasurable natures, no countable nature, no measurable nature, no form and no characteristics, neither one nor many can be obtained - yet they definitively know "this is Buddhas' dharma, this is bodhisattvas' dharma, this is pratyekabuddhas' dharma, this is śrāvakas' dharma, this is ordinary beings' dharma, this is wholesome dharma, this is unwholesome dharma, this is worldly dharma, this is transcendent dharma, this is faulty dharma, this is faultless dharma, this is defiled dharma, this is undefiled dharma," up to "this is conditioned dharma, this is unconditioned dharma." This is the seventh jewel-like abiding
Eighth, bodhisattva mahāsattvas seek but cannot find Buddha, cannot find bodhisattvas, cannot find dharma, cannot find beings, yet they do not abandon their vow to tame beings and help them attain perfect enlightenment in all dharmas. Why? Because bodhisattva mahāsattvas skillfully observe and know all beings' discriminations and realms, and guide them through skillful means to attain nirvāṇa; they diligently practice the bodhisattva path to fulfill their vow to transform beings. This is the eighth jewel-like abiding
Ninth, bodhisattva mahāsattvas know that skillful teaching of Dharma and manifestation of nirvāṇa are all skillful means for liberating beings, all established by mental conception, yet neither inverted nor false. Why? Because bodhisattvas understand all dharmas are equal throughout the three times, thus-thus and unmoved, with ultimate reality having no abode. They see no beings as having been transformed, being transformed, or to be transformed, and know they themselves practice nothing and obtain no dharmas whether arising or ceasing, yet they rely on all dharmas to make their vows not empty. This is the ninth jewel-like abiding
Tenth, bodhisattva mahāsattvas hear ineffable prediction dharmas from each of the inconceivable countless Buddhas, with different names and different numbers of kalpas. They hear thus from one kalpa up to ineffable ineffable kalpas, and having heard, they practice without alarm or fear, without confusion or delusion, because they know the Tathāgata's wisdom is inconceivable, the Tathāgata's predictions are non-dual, their own practices and vows have excellent power, and they transform beings according to what is appropriate to fulfill all wishes throughout the Dharmadhatu for anuttara-samyak-saṃbodhi. This is the tenth jewel-like abiding

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of jewel-like abidings regarding anuttara-samyak-saṃbodhi. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed great wisdom jewel.

[72] 「佛子！菩薩摩訶薩發十種如金剛大乘誓願心。何等為十？佛子！菩薩摩訶薩作如是念：『一切諸法，無有邊際，不可窮盡。我當以盡三世智，普皆覺了，無有遺餘。』是為第一如金剛大乘誓願心。菩薩摩訶薩又作是念：『於一毛端處有無量無邊眾生，何況一切法界！我當皆以無上涅槃而滅度之。』是為第二如金剛大乘誓願心。菩薩摩訶薩又作是念：『十方世界，無量無邊，無有齊限，不可窮盡。我當以諸佛國土最上莊嚴，莊嚴如是一切世界，所有莊嚴皆悉真實。』是為第三如金剛大乘誓願心。菩薩摩訶薩又作是念：『一切眾生，無量無邊，無有齊限，不可窮盡。我當以一切善根，迴向於彼無上智光，照曜於彼。』是為第四如金剛大乘誓願心。菩薩摩訶薩又作是念：『一切諸佛，無量無邊，無有齊限，不可窮盡。我當以所種善根迴向供養，悉令周遍，無所闕少，然後我當成阿耨多羅三藐三菩提。』是為第五如金剛大乘誓願心。佛子！菩薩摩訶薩見一切佛，聞所說法生大歡喜，不著自身，不著佛身，解如來身非實非虛、非有非無、非性非無性、非色非無色、非相非無相、非生非滅，實無所有，亦不壞有。何以故？不可以一切性相而取著故。是為第六如金剛大乘誓願心。佛子！菩薩摩訶薩，或有眾生訶罵毀呰、撾打楚撻，或截手足，或割耳鼻，或挑其目，或級其頭；如是一切皆能忍受，終不因此生恚害心。於不可說不可說無央數劫修菩薩行，攝受眾生恒無廢捨。何以故？菩薩摩訶薩已善觀察一切諸法無有二相，心不動亂，能捨自身忍其苦故。是為第七如金剛大乘誓願心。佛子！菩薩摩訶薩又作是念：『未來世劫，無量無邊，無有齊限，不可窮盡。我當盡彼劫，於一世界，行菩薩道教化眾生；如一世界，盡法界、虛空界、一切世界悉亦如是，而心不驚、不怖、不畏。何以故？為菩薩道法應如是，為一切眾生而修行故。』是為第八如金剛大乘誓願心。佛子！菩薩摩訶薩又作是念：『阿耨多羅三藐三菩提以心為本，心若清淨，則能圓滿一切善根，於佛菩提必得自在，欲成阿耨多羅三藐三菩提隨意即成。若欲除斷一切取緣，住一向道，我亦能得，而我不斷，為欲究竟佛菩提故，亦不即證無上菩提。何以故？為滿本願，盡一切世界行菩薩行化眾生故。』是為第九如金剛大乘誓願心。佛子！菩薩摩訶薩知佛不可得、菩提不可得、菩薩不可得、一切法不可得、眾生不可得、心不可得、行不可得、過去不可得、未來不可得、現在不可得、一切世間不可得、有為無為不可得。菩薩如是寂靜住、甚深住、寂滅住、無諍住、無言住、無二住、無等住、自性住、如理住、解脫住、涅槃住、實際住，而亦不捨一切大願，不捨薩婆若心，不捨菩薩行，不捨教化眾生，不捨諸波羅蜜，不捨調伏眾生，不捨承事諸佛，不捨演說諸法，不捨莊嚴世界。何以故？菩薩摩訶薩發大願故，雖復了達一切法相，大慈悲心轉更增長，無量功德皆具修行，於諸眾生心不捨離。何以故？『一切諸法皆無所有，凡夫愚迷不知不覺，我當令彼悉得開悟，於諸法性分明照了。』何以故？『一切諸佛安住寂滅，而以大悲心，於諸世間說法教化曾無休息。我今云何而捨大悲？又我先發廣大誓願心，發決定利益一切眾生心，發積集一切善根心，發安住善巧迴向心，發出生甚深智慧心，發含受一切眾生，心發於一切眾生平等心；作真實語、不虛誑語，願與一切眾生無上大法，願不斷一切諸佛種性。今一切眾生未得解脫、未成正覺、未具佛法，大願未滿，云何而欲捨離大悲？』是為第十如金剛大乘誓願心。佛子！是為菩薩摩訶薩發十種如金剛大乘誓願心。若諸菩薩安住此法，則得如來金剛性無上大神通智

"Buddhaputra! The bodhisattva mahāsattvas give rise to ten kinds of vajra-like great vehicle vow minds. What are these ten?

First, bodhisattva mahāsattvas think thus: 'All dharmas are boundless and inexhaustible. I will use the wisdom of the three times to completely awaken to all without remainder.' This is the first vajra-like great vehicle vow mind.

Second, they think: 'In the space of a single hair-tip there are immeasurable boundless beings, how much more so in all dharma realms! I will lead them all to supreme nirvāṇa.' This is the second vajra-like great vehicle vow mind.

Third, they think: 'The worlds of the ten directions are immeasurable, boundless, limitless and inexhaustible. I will adorn all these worlds with the supreme adornments of buddha-lands, and all these adornments will be real.' This is the third vajra-like great vehicle vow mind.

Fourth, they think: 'All beings are immeasurable, boundless, limitless and inexhaustible. I will transfer all good roots toward them as supreme wisdom light illuminating them.' This is the fourth vajra-like great vehicle vow mind.

Fifth, they think: 'All Buddhas are immeasurable, boundless, limitless and inexhaustible. I will transfer my planted good roots to make offerings universally to them without lack, and afterward I will attain supreme perfect enlightenment.' This is the fifth vajra-like great vehicle vow mind.

Sixth, when bodhisattva mahāsattvas see all Buddhas and hear their teachings, they give rise to great joy without attachment to their own body or the Buddha's body, understanding that the Tathāgata's body is neither real nor unreal, neither existent nor non-existent, neither with nature nor without nature, neither form nor formless, neither with characteristics nor without characteristics, neither born nor extinct - truly nothing exists yet existence is not destroyed. Why? Because one cannot grasp it through any nature or characteristics. This is the sixth vajra-like great vehicle vow mind.

Seventh, even if beings revile, slander, beat, whip, cut off hands and feet, slice off ears and nose, gouge out eyes or cut off heads, bodhisattvas can endure it all without giving rise to anger or harmful thoughts. Through ineffable ineffable countless kalpas they practice the bodhisattva path, never abandoning the embracing of beings. Why? Because bodhisattva mahāsattvas have well observed that all dharmas have no dual characteristics, their minds are unmoved and they can relinquish their bodies and endure suffering. This is the seventh vajra-like great vehicle vow mind.

Eighth, they think: 'Future kalpas are immeasurable, boundless, limitless and inexhaustible. I will practice the bodhisattva path and teach beings throughout those kalpas in one world; as with one world, so too throughout the dharma realm, space realm and all worlds, yet my mind will not be startled, afraid or fearful. Why? Because this is how the bodhisattva path should be, practicing for all beings.' This is the eighth vajra-like great vehicle vow mind.

Ninth, they think: 'Supreme perfect enlightenment has mind as its basis. When the mind is pure, one can perfect all good roots and attain mastery in Buddha's enlightenment, able to attain supreme perfect enlightenment at will. Though I could cut off all conditions of grasping and dwell in the one-pointed path, I do not do so. Though I could immediately realize supreme enlightenment, I do not do so. Why? To fulfill my original vow of practicing the bodhisattva path throughout all worlds to transform beings.' This is the ninth vajra-like great vehicle vow mind.

Tenth, bodhisattva mahāsattvas know that Buddha cannot be attained, bodhi cannot be attained, bodhisattvas cannot be attained, all dharmas cannot be attained, beings cannot be attained, mind cannot be attained, practices cannot be attained, past cannot be attained, future cannot be attained, present cannot be attained, all worlds cannot be attained, conditioned and unconditioned cannot be attained. Though bodhisattvas dwell thus in tranquility, profundity, extinction, non-contention, wordlessness, non-duality, incomparability, self-nature, suchness, liberation, nirvana and true reality, they still do not abandon any great vows, do not abandon the mind of omniscience, do not abandon bodhisattva practices, do not abandon teaching beings, do not abandon the perfections, do not abandon taming beings, do not abandon serving Buddhas, do not abandon expounding dharmas, do not abandon adorning worlds. Why? Because bodhisattva mahāsattvas have made great vows, and though they thoroughly understand all dharma characteristics, their great compassionate mind grows ever stronger and they cultivate immeasurable merits without abandoning beings. Why? 'All dharmas have no real existence, but ordinary beings in their delusion do not know or realize this. I will cause them all to awaken and clearly understand the nature of dharmas.' Why? 'All Buddhas dwell in extinction yet with great compassionate minds teach beings in the world without rest. How could I abandon great compassion? Moreover, I previously generated the mind of vast vows, the mind to definitely benefit all beings, the mind to accumulate all good roots, the mind to dwell in skillful dedication, the mind to give rise to profound wisdom, the mind to embrace all beings, the mind of equality toward all beings; I made true speech, not false speech, vowing to give all beings the supreme Dharma, vowing not to cut off the lineage of all Buddhas. Now all beings have not yet gained liberation, not yet attained enlightenment, not yet perfected Buddha's Dharma, the great vows are not yet fulfilled - how could I wish to abandon great compassion?' This is the tenth vajra-like great vehicle vow mind.

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of vajra-like great vehicle vow minds. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's vajra-nature unsurpassed great spiritual wisdom."

[73] 「佛子！菩薩摩訶薩有十種大發起。何等為十？佛子！菩薩摩訶薩作如是念：『我當供養恭敬一切諸佛。』是為第一大發起。又作是念：『我當長養一切菩薩所有善根。』是為第二大發起。又作是念：『我當於一切如來般涅槃後，莊嚴佛塔，以一切華、一切鬘、一切香、一切塗香、一切末香、一切衣、一切蓋、一切幢、一切幡而供養之，受持守護彼佛正法。』是為第三大發起。又作是念：『我當教化調伏一切眾生，令得阿耨多羅三藐三菩提。』是為第四大發起。又作是念：『我當以諸佛國土無上莊嚴，而以莊嚴一切世界。』是為第五大發起。又作是念：『我當發大悲心，為一眾生，於一切世界，一一各盡未來際劫行菩薩行；如為一眾生，為一切眾生悉亦如是，皆令得佛無上菩提，乃至不生一念疲懈。』是為第六大發起。又作是念：『彼諸如來無量無邊，我當於一如來所，經不思議劫恭敬供養；如於一如來，於一切如來悉亦如是。』是為第七大發起。菩薩摩訶薩又作是念：『彼諸如來滅度之後，我當為一一如來所有舍利各起寶塔，其量高廣與不可說諸世界等；造佛形像亦復如是，於不可思議劫以一切寶幢、幡蓋、香華、衣服而為供養，不生一念厭倦之心。為成就佛法故，為供養諸佛故，為教化眾生故，為護持正法開示演說故。』是為第八大發起。菩薩摩訶薩又作是念：『我當以此善根成無上菩提，得入一切諸如來地，與一切如來體性平等。』是為第九大發起。菩薩摩訶薩復作是念：『我當成正覺已，於一切世界不可說劫，演說正法，示現不可思議自在神通，身、語及意不生疲倦，不離正法。以佛力所持故，為一切眾生勤行大願故，大慈為首故，大悲究竟故，達無相法故，住真實語故，證一切法皆寂滅故；知一切眾生悉不可得而亦不違諸業所作故，與三世佛同一體故，周遍法界、虛空界故，通達諸法無相故，成就不生不滅故，具足一切佛法故，以大願力調伏眾生，作大佛事無有休息。』是為第十大發起。佛子！是為菩薩摩訶薩十種大發起。若諸菩薩安住此法，則不斷菩薩行，具足如來無上大智。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of great undertakings. What are these ten?

Buddhaputra! The bodhisattva mahāsattvas think thus: 'I will make offerings and pay respect to all Buddhas.' This is the first great undertaking.

They further think: 'I will nurture all bodhisattvas' good roots.' This is the second great undertaking.

They further think: 'After all Tathāgatas enter parinirvāṇa, I will adorn their stupas, making offerings with all kinds of flowers, garlands, incense, perfumes, powdered incense, clothing, canopies, banners and pennants, and uphold and protect their true Dharma.' This is the third great undertaking.

They further think: 'I will teach and tame all beings, causing them to attain supreme perfect enlightenment.' This is the fourth great undertaking.

They further think: 'I will adorn all worlds with the supreme adornments of buddha-lands.' This is the fifth great undertaking.

They further think: 'I will give rise to great compassion and practice the bodhisattva path through future kalpas in all worlds for a single being; as for one being, so for all beings, causing all to attain supreme bodhi without a single thought of weariness.' This is the sixth great undertaking.

They further think: 'Those Tathāgatas are measureless and boundless. I will make offerings and pay respect to one Tathāgata through inconceivable kalpas; as for one Tathāgata, so for all Tathāgatas.' This is the seventh great undertaking.

They further think: 'After those Tathāgatas' extinction, I will build jeweled stupas for each Tathāgata's relics, as vast as ineffable worlds, and make Buddha images likewise, making offerings through inconceivable kalpas with all kinds of jeweled banners, pennants, canopies, flowers, incense and clothing without a single thought of weariness - to accomplish Buddha's Dharma, to make offerings to Buddhas, to teach beings, and to protect and expound the true Dharma.' This is the eighth great undertaking.

They further think: 'Through these good roots I will attain supreme bodhi, enter all Tathāgatas' grounds, and be equal with all Tathāgatas in essential nature.' This is the ninth great undertaking.

They further think: 'After attaining perfect enlightenment, I will expound the true Dharma and manifest inconceivable sovereign spiritual powers throughout ineffable kalpas in all worlds, never tiring in body, speech or mind, never departing from true Dharma. Sustained by Buddha's power, diligently practicing great vows for all beings, with great kindness foremost and great compassion ultimate, realizing signless dharma, abiding in true speech, witnessing all dharmas' quiescence; knowing all beings are unobtainable yet not contradicting karmic actions, being one with all Buddhas of the three times, pervading the dharma realm and space realm, penetrating all dharmas' signlessness, accomplishing non-birth non-death, perfecting all Buddha dharmas, taming beings through the power of great vows, carrying out great Buddha works without rest.' This is the tenth great undertaking.

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of great undertakings. If bodhisattvas abide in these dharmas, they will not cut off the bodhisattva practices and will perfect the Tathāgata's unsurpassed great wisdom.

[74] 「佛子！菩薩摩訶薩有十種究竟大事。何等為十？所謂：恭敬供養一切如來究竟大事；隨所念眾生悉能救護究竟大事；專求一切佛法究竟大事；積集一切善根究竟大事；思惟一切佛法究竟大事；滿足一切誓願究竟大事；成就一切菩薩行究竟大事；奉事一切善知識究竟大事；往詣一切世界諸如來所究竟大事；聞持一切諸佛正法究竟大事。是為十。若諸菩薩安住此法，則得阿耨多羅三藐三菩提大智慧究竟事。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of ultimate great matters. What are these ten? Namely:

The ultimate great matter of respectfully making offerings to all Tathāgatas
The ultimate great matter of being able to rescue and protect all beings they think of
The ultimate great matter of exclusively seeking all Buddha dharmas
The ultimate great matter of accumulating all good roots
The ultimate great matter of contemplating all Buddha dharmas
The ultimate great matter of fulfilling all vows
The ultimate great matter of accomplishing all bodhisattva practices
The ultimate great matter of serving all good spiritual friends
The ultimate great matter of going to all Tathāgatas in all worlds
The ultimate great matter of hearing and retaining all Buddhas' true Dharma

These are the ten. If bodhisattvas abide in these dharmas, they will attain the ultimate matter of supreme perfect enlightenment's great wisdom.

[75] 「佛子！菩薩摩訶薩有十種不壞信。何等為十？所謂：於一切佛不壞信；於一切佛法不壞信；於一切聖僧不壞信；於一切菩薩不壞信；於一切善知識不壞信；於一切眾生不壞信；於一切菩薩大願不壞信；於一切菩薩行不壞信；於恭敬供養一切諸佛不壞信；於菩薩巧密方便教化調伏一切眾生不壞信。是為十。若諸菩薩安住此法，則得諸佛無上大智慧不壞信。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unbreakable faith. What are these ten? Namely:

Unbreakable faith in all Buddhas
Unbreakable faith in all Buddha dharmas
Unbreakable faith in all noble Sangha
Unbreakable faith in all bodhisattvas
Unbreakable faith in all good spiritual friends
Unbreakable faith in all beings
Unbreakable faith in all bodhisattvas' great vows
Unbreakable faith in all bodhisattva practices
Unbreakable faith in respectfully making offerings to all Buddhas
Unbreakable faith in bodhisattvas' skillful and subtle means of teaching and taming all beings

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Buddhas' unsurpassed great wisdom of unbreakable faith.

[76] 「佛子！菩薩摩訶薩有十種得授記。何等為十？所謂：內有甚深解得授記；能隨順起菩薩諸善根得授記；修廣大行得授記；現前得授記；不現前得授記；因自心證菩提得授記；成就忍得授記；教化調伏眾生得授記；究竟一切劫數得授記；一切菩薩行自在得授記。是為十。若諸菩薩安住此法，則於一切諸佛所而得授記。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of receiving prediction [of future enlightenment]. What are these ten? Namely:

Receiving prediction due to having profound inner understanding
Receiving prediction due to being able to give rise to all bodhisattva good roots in accordance
Receiving prediction due to cultivating vast practices
Receiving prediction in person
Receiving prediction not in person
Receiving prediction due to realizing bodhi through one's own mind
Receiving prediction due to accomplishing patient tolerance
Receiving prediction due to teaching and taming beings
Receiving prediction due to exhausting all numbers of kalpas
Receiving prediction due to mastering all bodhisattva practices

These are the ten. If bodhisattvas abide in these dharmas, they will receive prediction from all Buddhas.

[77] 「佛子！菩薩摩訶薩有十種善根迴向，菩薩由此能以一切善根悉皆迴向。何等為十？所謂：以我善根同善知識願，如是成就，莫別成就；以我善根同善知識心，如是成就，莫別成就；以我善根同善知識行，如是成就，莫別成就；以我善根同善知識善根，如是成就，莫別成就；以我善根同善知識平等，如是成就，莫別成就；以我善根同善知識念，如是成就，莫別成就；以我善根同善知識清淨，如是成就，莫別成就；以我善根同善知識所住，如是成就，莫別成就；以我善根同善知識成滿，如是成就，莫別成就；以我善根同善知識不壞，如是成就，莫別成就。是為十。若諸菩薩安住此法，則得無上善根迴向。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of transference of good roots, through which bodhisattvas can transfer all their good roots. What are these ten? Namely:

Transferring their good roots to be the same as good spiritual friends' vows, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' minds, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' practices, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' good roots, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' equality, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' mindfulness, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' purity, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' dwelling, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' fulfillment, accomplishing thus and not otherwise
Transferring their good roots to be the same as good spiritual friends' indestructibility, accomplishing thus and not otherwise

These are the ten. If bodhisattvas abide in these dharmas, they will attain unsurpassed transference of good roots.

[78] 「佛子！菩薩摩訶薩有十種得智慧。何等為十？所謂：於施自在得智慧；深解一切佛法得智慧；入如來無邊智得智慧；於一切問答中能斷疑得智慧；入於智者義得智慧；深解一切如來於一切佛法中言音善巧得智慧；深解於諸佛所種少善根必能滿足一切白淨法獲如來無量智得智慧；成就菩薩不思議住得智慧；於一念中悉能往詣不可說佛剎得智慧；覺一切佛菩提、入一切法界聞持一切佛所說法、深入一切如來種種莊嚴言音得智慧。是為十。若諸菩薩安住此法，則得一切諸佛無上現證智。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of attaining wisdom. What are these ten? Namely:

Attaining wisdom through mastery in giving
Attaining wisdom through deeply understanding all Buddha dharmas
Attaining wisdom through entering the Tathāgata's boundless wisdom
Attaining wisdom through being able to resolve doubts in all questions and answers
Attaining wisdom through entering the meaning of the wise
Attaining wisdom through deeply understanding all Tathāgatas' skillful speech in all Buddha dharmas
Attaining wisdom through deeply understanding that planting even a few good roots with the Buddhas will necessarily fulfill all pure dharmas and gain the Tathāgata's immeasurable wisdom
Attaining wisdom through accomplishing the bodhisattvas' inconceivable dwelling
Attaining wisdom through being able to go to ineffable buddha-lands in a single thought-moment
Attaining wisdom through awakening to all Buddhas' bodhi, entering all dharma realms, hearing and retaining all dharmas spoken by Buddhas, and deeply entering all Tathāgatas' various adorned speech

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed direct realization wisdom.

[79] 「佛子！菩薩摩訶薩有十種發無量無邊廣大心。何等為十？所謂：於一切諸佛所，發無量無邊廣大心；觀一切眾生界，發無量無邊廣大心；觀一切剎、一切世、一切法界，發無量無邊廣大心；觀察一切法皆如虛空，發無量無邊廣大心；觀察一切菩薩廣大行，發無量無邊廣大心；正念三世一切諸佛，發無量無邊廣大心；觀不思議諸業果報，發無量無邊廣大心；嚴淨一切佛剎，發無量無邊廣大心；遍入一切諸佛大會，發無量無邊廣大心；觀察一切如來妙音，發無量無邊廣大心。是為十。若諸菩薩安住此心，則得一切佛法無量無邊廣大智慧海。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of generating immeasurable boundless vast mind. What are these ten? Namely:

Before all Buddhas, they generate immeasurable boundless vast mind
Observing the realm of all beings, they generate immeasurable boundless vast mind
Observing all lands, all worlds, and all dharma realms, they generate immeasurable boundless vast mind
Observing that all dharmas are like empty space, they generate immeasurable boundless vast mind
Observing all bodhisattvas' vast practices, they generate immeasurable boundless vast mind
Correctly mindful of all Buddhas of the three times, they generate immeasurable boundless vast mind
Observing inconceivable karmic retributions, they generate immeasurable boundless vast mind
Purely adorning all buddha-lands, they generate immeasurable boundless vast mind
Universally entering all Buddhas' great assemblies, they generate immeasurable boundless vast mind
Observing all Tathāgatas' wondrous sounds, they generate immeasurable boundless vast mind

These are the ten. If bodhisattvas abide in these minds, they will attain the ocean of immeasurable boundless vast wisdom of all Buddha dharmas.

[80] 「佛子！菩薩摩訶薩有十種伏藏。何等為十？所謂：知一切法是起功德行藏；知一切法是正思惟藏；知一切法是陀羅尼照明藏；知一切法是辯才開演藏；知一切法是不可說善覺真實藏；知一切佛自在神通是觀察示現藏；知一切法是善巧出生平等藏；知一切法是常見一切諸佛藏；知一切不思議劫是善了皆如幻住藏；知一切諸佛菩薩是發生歡喜淨信藏。是為十。若諸菩薩安住此法，則得一切諸佛無上智慧法藏，悉能調伏一切眾生。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of hidden treasuries. What are these ten? Namely:

The treasury of knowing all dharmas are the accumulation of meritorious practices
The treasury of knowing all dharmas are right contemplation
The treasury of knowing all dharmas are dhāraṇī illumination
The treasury of knowing all dharmas are eloquent exposition
The treasury of knowing all dharmas are the ineffable good awakening to reality
The treasury of knowing all Buddhas' sovereign spiritual powers are manifestations of observation
The treasury of knowing all dharmas are the skillful generation of equality
The treasury of knowing all dharmas are constantly seeing all Buddhas
The treasury of knowing all inconceivable kalpas are well understood as dwelling like illusions
The treasury of knowing all Buddhas and bodhisattvas generate joy and pure faith

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed treasury of wisdom dharma and be able to tame all beings.

[81] 「佛子！菩薩摩訶薩有十種律儀。何等為十？所謂：於一切佛法不生誹謗律儀；於一切佛所信樂心不可壞律儀；於一切菩薩所起尊重恭敬律儀；於一切善知識所終不捨愛樂心律儀；於一切聲聞、獨覺不生憶念心律儀；遠離一切退菩薩道律儀；不起一切損害眾生心律儀；修一切善根皆令究竟律儀；於一切魔悉能降伏律儀；於一切波羅蜜皆令滿足律儀。是為十。若諸菩薩安住此法，則得無上大智律儀。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of moral precepts. What are these ten? Namely:

The moral precept of not generating slander toward any Buddha dharma
The moral precept of having indestructible faith and joy toward all Buddhas
The moral precept of generating respect and reverence toward all bodhisattvas
The moral precept of never abandoning the mind of love and joy toward all good spiritual friends
The moral precept of not generating thoughts of attachment toward all śrāvakas and pratyekabuddhas
The moral precept of staying far from all regression from the bodhisattva path
The moral precept of not giving rise to any mind of harming beings
The moral precept of cultivating all good roots to completion
The moral precept of being able to subdue all māras
The moral precept of bringing all pāramitās to fulfillment

These are the ten. If bodhisattvas abide in these dharmas, they will attain the unsurpassed great wisdom of moral precepts.

[82] 「佛子！菩薩摩訶薩有十種自在。何等為十？所謂：命自在，於不可說劫住壽命故；心自在，智慧能入阿僧祇諸三昧故；資具自在，能以無量莊嚴莊嚴一切世界故；業自在，隨時受報故；受生自在，於一切世界示現受生故；解自在，於一切世界見佛充滿故；願自在，隨欲隨時於諸剎中成正覺故；神力自在，示現一切大神變故；法自在，示現無邊諸法門故；智自在，於念念中示現如來十力、無畏、成正覺故。是為十。若諸菩薩安住此法，則得圓滿一切諸佛諸波羅蜜智慧神力菩提自在。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of mastery. What are these ten? Namely:

Mastery of life, able to maintain their lifespan for ineffable kalpas
Mastery of mind, their wisdom able to enter countless samādhis
Mastery of resources, able to adorn all worlds with limitless adornments
Mastery of karma, able to receive retribution at will
Mastery of birth, able to manifest births in all worlds
Mastery of understanding, able to see Buddhas filling all worlds
Mastery of vows, able to attain perfect enlightenment in any land at any time according to their wishes
Mastery of spiritual powers, able to demonstrate all great spiritual transformations
Mastery of Dharma, able to demonstrate boundless Dharma gateways
Mastery of wisdom, able to demonstrate in each thought-moment the Tathāgata's ten powers, fearlessnesses, and perfect enlightenment

These are the ten. If bodhisattvas abide in these dharmas, they will attain the perfect mastery of all Buddhas' perfections, wisdom, spiritual powers, and enlightenment.

[83] 「佛子！菩薩摩訶薩有十種無礙用。何等為十？所謂：眾生無礙用；國土無礙用；法無礙用；身無礙用；願無礙用；境界無礙用；智無礙用；神通無礙用；神力無礙用；力無礙用。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions. What are these ten? Namely:

Unobstructed function regarding beings
Unobstructed function regarding lands
Unobstructed function regarding dharmas
Unobstructed function regarding bodies
Unobstructed function regarding vows
Unobstructed function regarding realms
Unobstructed function regarding wisdom
Unobstructed function regarding spiritual powers
Unobstructed function regarding supernatural powers
Unobstructed function regarding power

[84] 「佛子！云何為菩薩摩訶薩眾生等無礙用？

"Buddhaputra! What are the bodhisattva mahāsattvas' unobstructed functions regarding beings?”

「佛子！菩薩摩訶薩有十種眾生無礙用。何等為十？所謂：知一切眾生無眾生無礙用；知一切眾生但想所持無礙用；為一切眾生說法未曾失時無礙用；普化現一切眾生界無礙用；置一切眾生於一毛孔中而不迫隘無礙用；為一切眾生示現他方一切世界令其悉見無礙用；為一切眾生示現釋、梵、護世諸天身無礙用；為一切眾生示現聲聞、辟支佛寂靜威儀無礙用；為一切眾生示現菩薩行無礙用；為一切眾生示現諸佛色身相好、一切智力、成等正覺無礙用。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions regarding beings. What are these ten? Namely:

The unobstructed function of knowing all beings as having no [inherent] being-nature
The unobstructed function of knowing all beings are sustained only by conception
The unobstructed function of teaching Dharma to all beings without ever missing the right time
The unobstructed function of universally manifesting transformations throughout all realms of beings
The unobstructed function of placing all beings within a single pore without crowding or constricting them
The unobstructed function of showing all beings the worlds in other directions and enabling them all to see
The unobstructed function of manifesting to all beings the bodies of Śakra, Brahma, and world-protecting devas
The unobstructed function of demonstrating to all beings the peaceful and dignified deportment of śrāvakas and pratyekabuddhas
The unobstructed function of demonstrating to all beings the bodhisattva practices
The unobstructed function of demonstrating to all beings the Buddhas' physical marks and characteristics, powers of omniscience, and attainment of perfect enlightenment

These are the ten.

[85]「佛子！菩薩摩訶薩有十種國土無礙用。何等為十？所謂：一切剎作一剎無礙用；一切剎入一毛孔無礙用；知一切剎無有盡無礙用；一身結跏坐充滿一切剎無礙用；一身中現一切剎無礙用；震動一切剎不令眾生恐怖無礙用；以一切剎莊嚴具莊嚴一剎無礙用；以一剎莊嚴具莊嚴一切剎無礙用；以一如來一眾會遍一切佛剎示現眾生無礙用；一切小剎、中剎、大剎、廣剎、深剎、仰剎、覆剎、側剎、正剎，遍諸方網，無量差別，以此普示一切眾生無礙用。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions regarding lands. What are these ten? Namely:

The unobstructed function of making all lands into one land
The unobstructed function of having all lands enter a single pore
The unobstructed function of knowing all lands are inexhaustible
The unobstructed function of one body sitting cross-legged filling all lands
The unobstructed function of manifesting all lands within one body
The unobstructed function of shaking all lands without causing beings to fear
The unobstructed function of adorning one land with the adornments of all lands
The unobstructed function of adorning all lands with the adornments of one land
The unobstructed function of manifesting to beings one Tathāgata and one assembly pervading all buddha-lands
The unobstructed function of universally demonstrating to all beings the countless different small lands, medium lands, large lands, vast lands, deep lands, upright lands, inverted lands, sideways lands, and proper lands pervading the net of all directions

These are the ten.

[86] 「佛子！菩薩摩訶薩有十種法無礙用。何等為十？所謂：知一切法入一法、一法入一切法，而亦不違眾生心解無礙用；從般若波羅蜜出生一切法，為他解說悉令開悟無礙用；知一切法離文字，而令眾生皆得悟入無礙用；知一切法入一相，而能演說無量法相無礙用；知一切法離言說，能為他說無邊法門無礙用；於一切法善轉普門字輪無礙用；以一切法入一法門而不相違，於不可說劫說不窮盡無礙用；以一切法悉入佛法，令諸眾生皆得悟解無礙用；知一切法無有邊際無礙用；知一切法無障礙際，猶如幻網無量差別，於無量劫為眾生說不可窮盡無礙用。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions regarding dharmas. What are these ten? Namely:

The unobstructed function of knowing all dharmas enter into one dharma and one dharma enters into all dharmas, without contradicting beings' understanding
The unobstructed function of generating all dharmas from prajñāpāramitā and explaining them to others to cause awakening
The unobstructed function of knowing all dharmas transcend words, yet enabling beings to enter and understand
The unobstructed function of knowing all dharmas enter into one characteristic, yet being able to expound countless dharma characteristics
The unobstructed function of knowing all dharmas transcend speech, yet being able to explain boundless dharma gates for others
The unobstructed function of skillfully turning the universal wheel of letters regarding all dharmas
The unobstructed function of entering all dharmas into one dharma gate without contradiction, speaking inexhaustibly through ineffable kalpas
The unobstructed function of having all dharmas enter into Buddha dharmas, enabling all beings to understand
The unobstructed function of knowing all dharmas are boundless
The unobstructed function of knowing all dharmas have no obstructing boundaries, being like an illusory net with countless differences, speaking inexhaustibly for beings through countless kalpas

These are the ten.

[87] 「佛子！菩薩摩訶薩有十種身無礙用。何等為十？所謂：以一切眾生身入己身無礙用；以己身入一切眾生身無礙用；一切佛身入一佛身無礙用；一佛身入一切佛身無礙用；一切剎入己身無礙用；以一身充遍一切三世法示現眾生無礙用；於一身示現無邊身入三昧無礙用；於一身示現眾生數等身成正覺無礙用；於一切眾生身現一眾生身、於一眾生身現一切眾生身無礙用；於一切眾生身示現法身、於法身示現一切眾生身無礙用。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions regarding bodies. What are these ten? Namely:

The unobstructed function of having all beings' bodies enter one's own body
The unobstructed function of having one's own body enter all beings' bodies
The unobstructed function of having all Buddha bodies enter one Buddha body
The unobstructed function of having one Buddha body enter all Buddha bodies
The unobstructed function of having all lands enter one's own body
The unobstructed function of having one body pervade all dharmas of the three times and manifest to beings
The unobstructed function of manifesting boundless bodies from one body entering samādhi
The unobstructed function of manifesting bodies equal to the number of beings attaining perfect enlightenment from one body
The unobstructed function of manifesting one being's body in all beings' bodies and manifesting all beings' bodies in one being's body
The unobstructed function of manifesting the Dharma body in all beings' bodies and manifesting all beings' bodies in the Dharma body

These are the ten.

[88] 「佛子！菩薩摩訶薩有十種願無礙用。何等為十？所謂：以一切菩薩願作自願無礙用；以一切佛成菩提願力示現自成正覺無礙用；隨所化眾生自成阿耨多羅三藐三菩提無礙用；於一切無邊際劫大願不斷無礙用；遠離識身，不著智身，以自在願現一切身無礙用；捨棄自身成滿他願無礙用；普教化一切眾生而不捨大願無礙用；於一切劫行菩薩行而大願不斷無礙用；於一毛孔現成正覺，以願力故，充遍一切諸佛國土，於不可說不可說世界，為一一眾生如是示現無礙用；說一句法遍一切法界，興大正法雲，耀解脫電光，震實法雷音，雨甘露味雨，以大願力充洽一切諸眾生界無礙用。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions regarding vows. What are these ten? Namely:

The unobstructed function of making all bodhisattvas' vows their own vows
The unobstructed function of manifesting their own perfect enlightenment through the power of all Buddhas' bodhi vows
The unobstructed function of attaining supreme perfect enlightenment according to the beings they transform
The unobstructed function of maintaining great vows through all boundless kalpas
The unobstructed function of manifesting all bodies through sovereign vows while transcending the body of consciousness and not attaching to the body of wisdom
The unobstructed function of abandoning their own body to fulfill others' vows
The unobstructed function of universally teaching all beings without abandoning great vows
The unobstructed function of practicing the bodhisattva path through all kalpas without breaking great vows
The unobstructed function of manifesting perfect enlightenment in a single pore and, through the power of vows, pervading all buddha-lands to manifest thus for each being in ineffable ineffable worlds
The unobstructed function of speaking one phrase of Dharma pervading the entire dharma realm, raising great clouds of true Dharma, flashing lightning of liberation, thundering sounds of true Dharma, raining sweet dew-like rain, and through the power of great vows, thoroughly saturating all realms of beings

These are the ten.

[89] 「佛子！菩薩摩訶薩有十種境界無礙用。何等為十？所謂：在法界境界而不捨眾生境界無礙用；在佛境界而不捨魔境界無礙用；在涅槃境界而不捨生死境界無礙用；入一切智境界而不斷菩薩種性境界無礙用；住寂靜境界而不捨散亂境界無礙用；住無去、無來、無戲論、無相狀、無體性、無言說、如虛空境界而不捨一切眾生戲論境界無礙用；住諸力解脫境界而不捨一切諸方所境界無礙用；入無眾生際境界而不捨教化一切眾生無礙用；住禪定解脫、神通明智、寂靜境界而於一切世界示現受生無礙用；住如來一切行莊嚴成正覺境界而現一切聲聞、辟支佛寂靜威儀無礙用。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions regarding objective realms. What are these ten? Namely:

The unobstructed function of dwelling in the realm of dharmadhātu while not abandoning the realm of beings
The unobstructed function of dwelling in the Buddha realm while not abandoning the realm of māras
The unobstructed function of dwelling in the realm of nirvāṇa while not abandoning the realm of birth-and-death
The unobstructed function of entering the realm of all-knowledge while not cutting off the realm of bodhisattva lineage
The unobstructed function of dwelling in the realm of tranquility while not abandoning the realm of confusion
The unobstructed function of dwelling in the realm that is like space - without coming or going, without conceptual elaboration, without characteristics, without self-nature, without speech - while not abandoning the realm of beings' conceptual elaboration
The unobstructed function of dwelling in the realm of powers and liberations while not abandoning the realm of all directions and places
The unobstructed function of entering the realm of no beings' limit while not abandoning teaching all beings
The unobstructed function of dwelling in the realm of meditation, liberation, spiritual powers, clear wisdom and tranquility while manifesting birth in all worlds
The unobstructed function of dwelling in the realm of the Tathāgata's practices adorning perfect enlightenment while manifesting the tranquil deportment of all śrāvakas and pratyekabuddhas

These are the ten.

[90] 「佛子！菩薩摩訶薩有十種智無礙用。何等為十？所謂：無盡辯才無礙用；一切總持無有忘失無礙用；能決定知、決定說一切眾生諸根無礙用；於一念中以無礙智知一切眾生心之所行無礙用；知一切眾生欲樂、隨眠、習氣、煩惱病，隨應授藥無礙用；一念能入如來十力無礙用；以無礙智知三世一切劫及其中眾生無礙用；於念念中現成正覺示現眾生無有斷絕無礙用；於一眾生想知一切眾生業無礙用；於一眾生音解一切眾生語無礙用。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions of wisdom. What are these ten? Namely:

The unobstructed function of inexhaustible eloquence
The unobstructed function of retaining all dhāraṇīs without forgetting
The unobstructed function of definitely knowing and definitely explaining all beings' faculties
The unobstructed function of knowing in one thought-moment all beings' mental activities through unobstructed wisdom
The unobstructed function of knowing all beings' desires, latent tendencies, habitual patterns, and affliction-illnesses, and accordingly prescribing medicine
The unobstructed function of entering the Tathāgata's ten powers in one thought-moment
The unobstructed function of knowing through unobstructed wisdom all kalpas of the three times and the beings within them
The unobstructed function of manifesting the attainment of perfect enlightenment in every thought-moment to demonstrate to beings without interruption
The unobstructed function of knowing all beings' karma through the conception of a single being
The unobstructed function of understanding all beings' languages through the sound of a single being

These are the ten.

[91] 「佛子！菩薩摩訶薩有十種神通無礙用。何等為十？所謂：於一身示現一切世界身無礙用；於一佛眾會聽受一切佛眾會中所說法無礙用；於一眾生心念中成就不可說無上菩提開悟一切眾生心無礙用；以一音現一切世界差別言音，令諸眾生各得解了無礙用；一念中現盡前際一切劫所有業果種種差別，令諸眾生悉得知見無礙用；一微塵出現廣大佛剎無量莊嚴無礙用；令一切世界具足莊嚴無礙用；普入一切三世無礙用；放大法光明現一切諸佛菩提、眾生行願無礙用；善守護一切天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世、聲聞、獨覺、菩薩、所有如來十力、菩薩善根無礙用。是為十。若諸菩薩得此無礙用，則能普入一切佛法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions regarding spiritual powers. What are these ten? Namely:

The unobstructed function of manifesting all world-bodies through one body
The unobstructed function of hearing and receiving teachings from all Buddha assemblies while in one Buddha assembly
The unobstructed function of accomplishing ineffable supreme enlightenment in one being's thought-moment and awakening all beings' minds
The unobstructed function of manifesting different languages of all worlds through one sound, enabling each being to understand
The unobstructed function of manifesting in one thought-moment all the various karmic fruits of all past kalpas, enabling all beings to know and see
The unobstructed function of manifesting vast buddha-lands with countless adornments from a single dust particle
The unobstructed function of causing all worlds to be completely adorned
The unobstructed function of universally entering all three times
The unobstructed function of emitting great Dharma light manifesting all Buddhas' enlightenment and beings' practices and vows
The unobstructed function of skillfully protecting all devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahma, world-protectors, śrāvakas, pratyekabuddhas, bodhisattvas, and all Tathāgatas' ten powers and bodhisattvas' good roots

These are the ten. If bodhisattvas attain these unobstructed functions, they will be able to universally enter all Buddha dharmas.

[92] 「佛子！菩薩摩訶薩有十種神力無礙用。何等為十？所謂：以不可說世界置一塵中無礙用；於一塵中現等法界一切佛剎無礙用；以一切大海水置一毛孔，周旋往返十方世界，而於眾生無所觸嬈無礙用；以不可說世界內自身中，示現一切神通所作無礙用；以一毛繫不可數金剛圍山，持以遊行一切世界，不令眾生生恐怖心無礙用；以不可說劫作一劫，一劫作不可說劫，於中示現成壞差別，不令眾生心有恐怖無礙用；於一切世界現水、火、風災種種變壞而不惱眾生無礙用；一切世界三災壞時，悉能護持一切眾生資生之具不令損缺無礙用；以一手持不思議世界，擲不可說世界之外，不令眾生有驚怖想無礙用；說一切剎同於虛空，令諸眾生悉得悟解無礙用。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions of spiritual powers. What are these ten? Namely:

The unobstructed function of placing ineffable worlds within a single dust particle
The unobstructed function of manifesting all buddha-lands equal to the dharma realm within a single dust particle
The unobstructed function of placing all ocean waters within a single pore and traveling back and forth through worlds in the ten directions without disturbing beings
The unobstructed function of manifesting all spiritual power activities within ineffable worlds inside one's own body
The unobstructed function of binding uncountable vajra mountain ranges with a single hair and carrying them throughout all worlds without causing beings to feel fear
The unobstructed function of making ineffable kalpas into one kalpa and one kalpa into ineffable kalpas, manifesting various formations and destructions within them without causing beings to feel fear
The unobstructed function of manifesting water, fire, and wind calamities destroying all worlds without afflicting beings
The unobstructed function of protecting all beings' necessities of life without loss when the three calamities destroy all worlds
The unobstructed function of holding inconceivable worlds in one hand and throwing them beyond ineffable worlds without causing beings to feel fear
The unobstructed function of explaining that all lands are like space, causing all beings to understand

These are the ten.

[93] 「佛子！菩薩摩訶薩有十種力無礙用。何等為十？所謂：眾生力無礙用，教化調伏不捨離故；剎力無礙用，示現不可說莊嚴而莊嚴故；法力無礙用，令一切身入無身故；劫力無礙用，修行不斷故；佛力無礙用，覺悟睡眠故；行力無礙用，攝取一切菩薩行故；如來力無礙用，度脫一切眾生故；無師力無礙用，自覺一切諸法故；一切智力無礙用，以一切智成正覺故；大悲力無礙用，不捨一切眾生故。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unobstructed functions of power. What are these ten? Namely:

The unobstructed function of beings' power, because they teach and tame without abandoning them
The unobstructed function of lands' power, because they manifest ineffable adornments to adorn
The unobstructed function of dharmas' power, because they cause all bodies to enter no-body
The unobstructed function of kalpas' power, because they practice without interruption
The unobstructed function of Buddha's power, because they awaken those who sleep
The unobstructed function of practices' power, because they encompass all bodhisattva practices
The unobstructed function of Tathāgata's power, because they liberate all beings
The unobstructed function of no-teacher power, because they self-awaken to all dharmas
The unobstructed function of all-knowledge power, because they attain perfect enlightenment through all-knowledge
The unobstructed function of great compassion's power, because they do not abandon any beings

These are the ten.

「佛子！如是名為：菩薩摩訶薩十種無礙用。若有得此十無礙用者，於阿耨多羅三藐三菩提欲成、不成，隨意無違，雖成正覺而亦不斷行菩薩行。何以故？菩薩摩訶薩發大誓願，入無邊無礙用門，善巧示現故。

"Buddhaputra! These are called the bodhisattva mahāsattvas' ten kinds of unobstructed functions. If one attains these ten unobstructed functions, they can attain or not attain anuttara-samyak-saṃbodhi according to their wish without obstruction, and even after attaining perfect enlightenment, they do not cease practicing the bodhisattva path. Why? Because bodhisattva mahāsattvas make great vows and enter the gateway of boundless unobstructed functions, skillfully manifesting.”

[94] 「佛子！菩薩摩訶薩有十種遊戲，何等為十？所謂：以眾生身作剎身，而亦不壞眾生身，是菩薩遊戲；以剎身作眾生身，而亦不壞於剎身，是菩薩遊戲；於佛身示現聲聞、獨覺身，而不損減如來身，是菩薩遊戲；於聲聞、獨覺身示現如來身，而不增長聲聞、獨覺身，是菩薩遊戲；於菩薩行身示現成正覺身，而亦不斷菩薩行身，是菩薩遊戲；於成正覺身示現修菩薩行身，而亦不減成菩提身，是菩薩遊戲；於涅槃界示現生死身，而不著生死，是菩薩遊戲；於生死界示現涅槃，亦不究竟入於涅槃，是菩薩遊戲；入於三昧而示現行、住、坐、臥一切業，亦不捨三昧正受，是菩薩遊戲；在一佛所聞法受持，其身不動，而以三昧力，於不可說諸佛會中各各現身，亦不分身，亦不起定，而聞法受持相續不斷，如是念念於一一三昧身各出生不可說不可說三昧身，如是次第一切諸劫猶可窮盡，而菩薩三昧身不可窮盡，是菩薩遊戲。是為十。若諸菩薩安住此法，則得如來無上大智遊戲。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of playful displays. What are these ten? Namely:

Making beings' bodies into land-bodies while not destroying beings' bodies - this is a bodhisattva's playful display
Making land-bodies into beings' bodies while not destroying land-bodies - this is a bodhisattva's playful display
Manifesting śrāvaka and pratyekabuddha bodies from Buddha bodies without diminishing the Tathāgata body - this is a bodhisattva's playful display
Manifesting Tathāgata bodies from śrāvaka and pratyekabuddha bodies without increasing the śrāvaka and pratyekabuddha bodies - this is a bodhisattva's playful display
Manifesting the body of perfect enlightenment from the body of bodhisattva practices without interrupting the body of bodhisattva practices - this is a bodhisattva's playful display
Manifesting the body practicing bodhisattva path from the body of perfect enlightenment without diminishing the body of enlightenment - this is a bodhisattva's playful display
Manifesting the body of birth-and-death from the realm of nirvāṇa while not attaching to birth-and-death - this is a bodhisattva's playful display
Manifesting nirvāṇa from the realm of birth-and-death without ultimately entering nirvāṇa - this is a bodhisattva's playful display
Entering samādhi while manifesting all activities of walking, standing, sitting and lying down, without abandoning the proper reception of samādhi - this is a bodhisattva's playful display
While hearing and retaining Dharma from one Buddha without moving their body, using the power of samādhi to manifest bodies in ineffable Buddha assemblies without dividing the body and without arising from concentration, continuously hearing and retaining Dharma, thus in each thought-moment producing ineffable ineffable samādhi bodies from each samādhi body, such that all kalpas may be exhausted in sequence while the bodhisattva's samādhi bodies are inexhaustible - this is a bodhisattva's playful display

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom playful display.

[95] 「佛子！菩薩摩訶薩有十種境界。何等為十？所謂：示現無邊法界門，令眾生得入，是菩薩境界；示現一切世界無量妙莊嚴，令眾生得入，是菩薩境界；化往一切眾生界，悉方便開悟，是菩薩境界；於如來身出菩薩身，於菩薩身出如來身，是菩薩境界；於虛空界現世界，於世界現虛空界，是菩薩境界；於生死界現涅槃界，於涅槃界現生死界，是菩薩境界；於一眾生語言中，出生一切佛法語言，是菩薩境界；以無邊身現作一身，一身作一切差別身，是菩薩境界；以一身充滿一切法界，是菩薩境界；於一念中，令一切眾生發菩提心，各現無量身成等正覺，是菩薩境界。是為十。若諸菩薩安住此法，則得如來無上大智慧境界。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of objective realms. What are these ten? Namely:

The bodhisattva realm of manifesting boundless gateways of the dharma realm for beings to enter
The bodhisattva realm of manifesting all worlds' immeasurable wonderful adornments for beings to enter
The bodhisattva realm of transforming and going to all beings' realms to skillfully enlighten them all
The bodhisattva realm of manifesting bodhisattva bodies from Tathāgata bodies and Tathāgata bodies from bodhisattva bodies
The bodhisattva realm of manifesting worlds in space realms and space realms in world realms
The bodhisattva realm of manifesting the realm of nirvāṇa in the realm of birth-and-death and the realm of birth-and-death in the realm of nirvāṇa
The bodhisattva realm of producing all Buddha dharma languages from a single being's language
The bodhisattva realm of manifesting boundless bodies as one body and one body as all different bodies
The bodhisattva realm of filling all dharma realms with one body
The bodhisattva realm of causing all beings to generate bodhicitta in a single thought-moment, each manifesting countless bodies attaining perfect enlightenment

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed realm of great wisdom.

[96] 「佛子！菩薩摩訶薩有十種力。何等為十？所謂：深心力，不雜一切世情故；增上深心力，不捨一切佛法故；方便力，諸有所作究竟故；智力，了知一切心行故；願力，一切所求令滿故；行力，盡未來際不斷故；乘力，能出生一切乘，而不捨大乘故；神變力，於一一毛孔中，各各示現一切清淨世界一切如來出興世故；菩提力，令一切眾生發心成佛無斷絕故；轉法輪力，說一句法悉稱一切眾生諸根性欲故。是為十。若諸菩薩安住此法，則得諸佛無上一切智十力。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of powers. What are these ten? Namely:

The power of deep mind, because they do not mix with any worldly sentiments
The power of supreme deep mind, because they do not abandon any Buddha dharmas
The power of skillful means, because they bring all their actions to completion
The power of wisdom, because they understand all mental activities
The power of vows, because they fulfill all that is sought
The power of practice, because they continue without interruption until the end of future time
The power of vehicles, because they can give rise to all vehicles while not abandoning the Great Vehicle
The power of spiritual transformation, because in each pore they manifest all pure worlds and all Tathāgatas appearing in the world
The power of bodhi, because they cause all beings to generate the resolve for Buddhahood without interruption
The power of turning the Dharma wheel, because they speak one phrase of Dharma in accord with all beings' faculties, natures and desires

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Buddhas' unsurpassed ten powers of all-knowledge.

[97] 「佛子！菩薩摩訶薩有十種無畏。何等為十？佛子！菩薩摩訶薩悉能聞持一切言說，作如是念：『設有眾生無量無邊從十方來，以百千大法而問於我。我於彼問不見微少難可答相；以不見故，心得無畏，究竟到彼大無畏岸，隨其所問悉能酬對，斷其疑惑無有怯弱。』是為菩薩第一無畏。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of fearlessness. What are these ten? Buddhaputra! The bodhisattva mahāsattvas can hear and retain all speech, and give rise to this thought:

'Even if there were boundless, limitless beings coming from the ten directions to question me with hundreds of thousands of great dharmas, I do not see even the slightest difficulty in answering their questions. Because I do not see any difficulty, my mind attains fearlessness, ultimately reaching the shore of great fearlessness, able to respond to whatever they ask, eliminating their doubts without timidity.'

This is the bodhisattva's first fearlessness.

佛子！菩薩摩訶薩得如來灌頂無礙辯才，到於一切文字言音開示祕密究竟彼岸，作如是念：『設有眾生無量無邊從十方來，以無量法而問於我。我於彼問不見微少難可答相；以不見故，心得無畏，究竟到彼大無畏岸，隨其所問悉能酬對，斷其疑惑無有恐懼。』是為菩薩第二無畏。

"Buddhaputra! The bodhisattva mahāsattvas attain the Tathāgata's consecrated unobstructed eloquence, reaching the ultimate shore of revealing secrets in all written and spoken words, and give rise to this thought:

'Even if boundless, limitless beings came from the ten directions to question me with immeasurable dharmas, I do not see even the slightest difficulty in answering their questions. Because I do not see any difficulty, my mind attains fearlessness, ultimately reaching the shore of great fearlessness, able to respond to whatever they ask and eliminate their doubts without fear.'

This is the bodhisattva's second fearlessness.

佛子！菩薩摩訶薩知一切法空，離我、離我所，無作、無作者，無知者，無命者，無養育者，無補伽羅，離蘊、界、處，永出諸見，心如虛空，作如是念：『不見眾生有微少相能損惱我身、語、意業。』何以故？菩薩遠離我、我所故，不見諸法有少性相。以不見故，心得無畏，究竟到彼大無畏岸，堅固勇猛，不可沮壞，是為菩薩第三無畏。

"Buddhaputra! The bodhisattva mahāsattvas know that all dharmas are empty, devoid of self and possessions, without action or actor, without knower, without life, without sustainer, without person, transcending aggregates, elements and sense fields, forever beyond all views, with minds like empty space. They think thus: 'I do not see beings having even the slightest characteristic that could harm my actions of body, speech or mind.' Why? Because bodhisattvas are far removed from self and possessions, they do not see dharmas as having even the slightest nature or characteristic. Because of not seeing, their minds attain fearlessness, ultimately reaching the shore of great fearlessness, firm and courageous, indestructible - this is the bodhisattva's third fearlessness.”

佛子！菩薩摩訶薩佛力所護、佛力所持，住佛威儀，所行真實，無有變易，作如是念：『我不見有少分威儀，令諸眾生生訶責相。』以不見故，心得無畏，於大眾中安隱說法，是為菩薩第四無畏。

"Buddhaputra! The bodhisattva mahāsattvas are protected and sustained by Buddha's power, dwell in Buddha's dignity, act truthfully without wavering, and think thus: 'I do not see any aspect of my deportment that could cause beings to criticize.' Because of not seeing this, their minds attain fearlessness and they peacefully teach Dharma in great assemblies - this is the bodhisattva's fourth fearlessness.

佛子！菩薩摩訶薩身、語、意業皆悉清淨，鮮白柔和，遠離眾惡，作如是念：『我不自見身、語、意業而有少分可訶責相。』以不見故，心得無畏，能令眾生住於佛法，是為菩薩第五無畏。

Buddhaputra! The bodhisattva mahāsattvas' actions of body, speech and mind are all pure, gentle and pristine, far removed from evils. They think thus: 'I do not see in my actions of body, speech and mind any aspect worthy of criticism.' Because of not seeing this, their minds attain fearlessness and they can establish beings in the Buddha's Dharma - this is the bodhisattva's fifth fearlessness.

佛子！菩薩摩訶薩，金剛力士、天、龍、夜叉、乾闥婆、阿脩羅、帝釋、梵王、四天王等常隨侍衛，一切如來護念不捨。菩薩摩訶薩作如是念：『我不見有眾魔外道有見眾生能來障我行菩薩道少分之相。』以不見故，心得無畏，究竟到彼大無畏岸，發歡喜心行菩薩行，是為菩薩第六無畏。

Buddhaputra! The bodhisattva mahāsattvas are constantly attended by vajra warriors, devas, nagas, yakshas, gandharvas, asuras, Shakra, Brahma, the Four Heavenly Kings and others. All Tathagatas protect and never abandon them. The bodhisattva mahāsattvas think thus: 'I do not see any maras, non-Buddhists or beings with views who could obstruct even a small aspect of my practice of the bodhisattva path.' Because of not seeing this, their minds attain fearlessness, ultimately reaching the shore of great fearlessness, and with joyful minds they practice the bodhisattva path - this is the bodhisattva's sixth fearlessness."

佛子！菩薩摩訶薩已得成就第一念根，心無忘失佛所悅可，作如是念：『如來所說成菩提道文字句法，我不於中見有少分忘失之相。』以不見故，心得無畏，受持一切如來正法行菩薩行，是為菩薩第七無畏。

"Buddhaputra! The bodhisattva mahāsattvas have attained the supreme faculty of mindfulness, their minds never forgetting what pleases the Buddha. They think thus: 'I do not see even the slightest sign of forgetting any phrases or words of the path to enlightenment taught by the Tathāgata.' Because of not seeing this, their minds attain fearlessness and they uphold all the Tathāgata's true Dharma and practice the bodhisattva path - this is the bodhisattva's seventh fearlessness.

佛子！菩薩摩訶薩智慧方便悉已通達，菩薩諸力皆得究竟，常勤教化一切眾生，恒以願心繫佛菩提，而為悲愍眾生故，成就眾生故，於煩惱濁世示現受生、種族尊貴、眷屬圓滿、所欲從心、歡娛快樂，而作是念：『我雖與此眷屬聚會，不見少相而可貪著，廢我修行禪定、解脫，及諸三昧、總持、辯才、菩薩道法。』何以故？菩薩摩訶薩於一切法已得自在到於彼岸，修菩薩行誓不斷絕，不見世間有一境界而能惑亂菩薩道者。以不見故，心得無畏，究竟到彼大無畏岸，以大願力於一切世界示現受生，是為菩薩第八無畏。

Buddhaputra! The bodhisattva mahāsattvas have thoroughly mastered wisdom and skillful means, perfected all bodhisattva powers, constantly work diligently to teach all beings, and always keep their vowed minds connected to Buddha's enlightenment. Out of compassion for beings and to bring them to maturity, they manifest birth in the defiled turbid world in noble families, with perfect retinues, all desires fulfilled, in joy and delight. Yet they think thus: 'Though I am together with these retinues, I do not see even the slightest characteristic worthy of attachment that would hinder my practice of meditation, liberation, samādhis, dhāraṇīs, eloquence, and bodhisattva path dharmas.' Why? Because bodhisattva mahāsattvas have attained mastery of all dharmas and reached the other shore. They vow never to stop practicing the bodhisattva path and do not see any worldly realm that could confuse the bodhisattva path. Because of not seeing this, their minds attain fearlessness and they ultimately reach the shore of great fearlessness, manifesting births in all worlds through the power of great vows - this is the bodhisattva's eighth fearlessness.

佛子！菩薩摩訶薩恒不忘失薩婆若心，乘於大乘行菩薩行，以一切智大心勢力，示現一切聲聞、獨覺寂靜威儀，作是念言：『我不自見當於二乘而取出離少分之相。』以不見故，心得無畏，到彼無上大無畏岸，普能示現一切乘道，究竟滿足平等大乘，是為菩薩第九無畏。

Buddhaputra! The bodhisattva mahāsattvas never forget the mind of omniscience, ride the great vehicle practicing the bodhisattva path, and with the power of the great mind of all-knowledge, manifest all the peaceful deportment of śrāvakas and pratyekabuddhas. They think thus: 'I do not see myself taking even the slightest characteristic of liberation through the two vehicles.' Because of not seeing this, their minds attain fearlessness and they reach the unsurpassed shore of great fearlessness, able to universally manifest the path of all vehicles while ultimately fulfilling the equal great vehicle - this is the bodhisattva's ninth fearlessness.

佛子！菩薩摩訶薩成就一切諸白淨法，具足善根，圓滿神通，究竟住於諸佛菩提，滿足一切諸菩薩行，於諸佛所受一切智灌頂之記，而常化眾生行菩薩道，作如是念：『我不自見有一眾生應可成熟而不能現諸佛自在而成熟相。』以不見故，心得無畏，究竟到彼大無畏岸，不斷菩薩行，不捨菩薩願，隨所應化一切眾生現佛境界而化度之，是為菩薩第十無畏。

Buddhaputra! The bodhisattva mahāsattvas accomplish all pristine dharmas, are complete in good roots, perfect in spiritual powers, ultimately dwell in all Buddhas' enlightenment, fulfill all bodhisattva practices, and receive the prediction of all-knowledge empowerment from all Buddhas. Yet they constantly transform beings and practice the bodhisattva path, thinking thus: 'I do not see any being who should be matured whom I cannot manifest the Buddhas' sovereignty to mature.' Because of not seeing this, their minds attain fearlessness and they ultimately reach the shore of great fearlessness, never stopping bodhisattva practice, never abandoning bodhisattva vows, manifesting Buddha realms to teach and transform beings according to what is appropriate - this is the bodhisattva's tenth fearlessness.

佛子！是為菩薩摩訶薩十種無畏。若諸菩薩安住此法，則得諸佛無上大無畏，而亦不捨菩薩無畏。

"Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of fearlessness. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed great fearlessness while not abandoning the bodhisattvas' fearlessness.”

[98] 「佛子！菩薩摩訶薩有十種不共法。何等為十？佛子！菩薩摩訶薩不由他教，自然修行六波羅蜜——常樂大施，不生慳吝；恒持淨戒，無所毀犯；具足忍辱，心不動搖；有大精進，未曾退轉；善入諸禪，永無散亂；巧修智慧，悉除惡見。是為第一不由他教隨順波羅蜜道修六度不共法。佛子！菩薩摩訶薩普能攝受一切眾生。所謂：以財及法而行惠施，正念現前，和顏愛語，其心歡喜，示如實義，令得悟解諸佛菩提，無有憎嫌，平等利益。是為第二不由他教順四攝道勤攝眾生不共法。佛子！菩薩摩訶薩善巧迴向，所謂：不求果報迴向、順佛菩提迴向、不著一切世間禪定三昧迴向、為利益一切眾生迴向、為不斷如來智慧迴向。是為第三不由他教為諸眾生發起善根求佛智慧不共法。佛子！菩薩摩訶薩到善巧方便究竟彼岸，心恒顧復一切眾生，不厭世俗凡愚境界，不樂二乘出離之道，不著己樂，唯勤化度，善能入出禪定解脫，於諸三昧悉得自在，往來生死如遊園觀，未曾暫起疲厭之心；或住魔宮，或為釋天、梵王、世主，一切生處靡不於中而現其身；或於外道眾中出家，而恒遠離一切邪見；一切世間文詞、呪術、字印、算數，乃至遊戲、歌舞之法，悉皆示現，無不精巧；或時示作端正婦人，智慧才能世中第一；於諸世間、出世間法能問能說，問答斷疑皆得究竟；一切世間、出世間事亦悉通達到於彼岸，一切眾生恒來瞻仰；雖現聲聞、辟支佛威儀，而不失大乘心；雖念念中示成正覺，而不斷菩薩行。是為第四不由他教方便善巧究竟彼岸不共法。佛子！菩薩摩訶薩善知權實雙行道，智慧自在，到於究竟。所謂：住於涅槃而示現生死，知無眾生而勤行教化，究竟寂滅而現起煩惱，住一堅密智慧法身而普現無量諸眾生身，常入深禪定而示受欲樂，常遠離三界而不捨眾生，常樂法樂而現有采女歌詠嬉戲，雖以眾相好莊嚴其身而示受醜陋貧賤之形，常積集眾善無諸過惡而現生地獄、畜生、餓鬼，雖已到於佛智彼岸而亦不捨菩薩智身。菩薩摩訶薩成就如是無量智慧，聲聞、獨覺尚不能知，何況一切童蒙眾生！是為第五不由他教權實雙行不共法。佛子！菩薩摩訶薩身、口、意業，隨智慧行皆悉清淨。所謂：具足大慈永離殺心，乃至具足正解無有邪見。是為第六不由他教身、口、意業隨智慧行不共法。佛子！菩薩摩訶薩具足大悲，不捨眾生，代一切眾生而受諸苦，所謂：地獄苦、畜生苦、餓鬼苦。為利益故，不生勞倦，唯專度脫一切眾生，未曾耽染五欲境界，常為精勤滅除眾苦。是為第七不由他教常起大悲不共法。佛子！菩薩摩訶薩常為眾生之所樂見，梵王、帝釋、四天王等一切眾生見無厭足。何以故？菩薩摩訶薩久遠世來，行業清淨無有過失，是故眾生見者無厭。是為第八不由他教一切眾生皆悉樂見不共法。佛子！菩薩摩訶薩於薩婆若大誓莊嚴志樂堅固，雖處凡夫、聲聞、獨覺險難之處，終不退失一切智心明淨妙寶。佛子！如有寶珠，名：淨莊嚴，置泥澇中光色不改，能令濁水悉皆澄淨。菩薩摩訶薩亦復如是，雖在凡愚雜濁等處，終不失壞求一切智清淨寶心，而能令彼諸惡眾生遠離妄見、煩惱、穢濁，得求一切智清淨心寶。是為第九不由他教在眾難處不失一切智心寶不共法。佛子！菩薩摩訶薩成就自覺境界智，無師自悟，究竟自在到於彼岸，離垢法繒以冠其首，而於善友不捨親近，於諸如來常樂尊重，是為第十不由他教得最上法不離善知識、不捨尊重佛不共法。佛子！是為菩薩摩訶薩十種不共法。若諸菩薩安住其中，則得如來無上廣大不共法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of unique qualities. What are these ten?

Without being taught by others, they naturally practice the six pāramitās - delighting in great giving without stinginess; always upholding pure precepts without violation; perfecting patience with unwavering mind; having great diligence never retreating; skillfully entering meditation without distraction; and wisely cultivating wisdom, eliminating wrong views. This is the first unique quality of practicing the six pāramitās without being taught by others.
They can universally embrace all beings through giving wealth and Dharma, maintaining right mindfulness, speaking with gentle words and loving expression, their hearts joyful, demonstrating true meaning, causing understanding of the Buddhas' enlightenment, without hatred or discrimination, benefiting all equally. This is the second unique quality of diligently gathering beings through the four means of attraction without being taught by others.
They are skilled in dedication: dedication not seeking rewards, dedication according with Buddha's enlightenment, dedication not attached to worldly meditation and samādhi, dedication for benefiting all beings, dedication for unbroken Tathāgata wisdom. This is the third unique quality of generating good roots seeking Buddha's wisdom for beings without being taught by others.
They reach the ultimate shore of skillful means, always mindful of all beings, not weary of worldly ordinary realms, not delighting in the two vehicles' path of escape, not attached to their own pleasure but diligently transforming others. They skillfully enter and exit meditation and liberation, mastering all samādhis, coming and going in birth and death as if strolling in a garden, never giving rise to weariness. Sometimes dwelling in māras' palaces, sometimes appearing as Śakra, Brahma or world rulers, manifesting in all places of birth. Sometimes appearing among non-Buddhists while always far from wrong views, skilled in all worldly arts from literature to magic, seals, mathematics, even games and dance. Sometimes appearing as wise and talented women foremost in the world, able to question and explain all worldly and transcendent dharmas, thoroughly answering questions and resolving doubts. Though manifesting śrāvaka and pratyekabuddha deportment, they never lose the Mahāyāna mind; though demonstrating perfect enlightenment in every moment, they never cease bodhisattva practices. This is the fourth unique quality of reaching the ultimate shore of skillful means without being taught by others.
They skillfully know the dual path of provisional and real, with sovereign wisdom reaching ultimate realization: dwelling in nirvāṇa while manifesting birth and death; knowing there are no beings yet diligently teaching; ultimately tranquil yet manifesting afflictions; dwelling in the one solid wisdom dharmakāya yet universally manifesting countless beings' bodies; always in deep meditation yet showing enjoyment of desires; always transcending the three realms yet not abandoning beings; always delighting in Dharma yet showing palace women singing and playing; though adorned with marks and signs, showing ugly and poor forms; though always accumulating good without faults, manifesting birth in hells, animals and hungry ghosts; though reaching Buddha's wisdom shore, not abandoning the bodhisattva wisdom body. Bodhisattva mahāsattvas accomplish such immeasurable wisdom that even śrāvakas and pratyekabuddhas cannot know it, much less ordinary beings. This is the fifth unique quality of practicing both provisional and real without being taught by others.
Their physical, verbal and mental actions follow wisdom and are all pure, possessing great kindness forever free from thoughts of killing, up to possessing right understanding without wrong views. This is the sixth unique quality of actions following wisdom without being taught by others.
They possess great compassion, never abandoning beings, taking on all sufferings for beings - hell sufferings, animal sufferings, hungry ghost sufferings. For beings' benefit they never tire, solely focused on liberating all beings, never indulging in the five desires' realms, always diligently eliminating sufferings. This is the seventh unique quality of constantly arousing great compassion without being taught by others.
They are always delightful for beings to see - Brahma, Śakra, the Four Heavenly Kings and all beings never tire of seeing them. Why? Because bodhisattva mahāsattvas have long practiced pure actions without fault, therefore beings never tire of seeing them. This is the eighth unique quality of being delightful for all beings to see without being taught by others.
Their resolve in the great vow adorning omniscience is firm. Though among ordinary beings, śrāvakas and pratyekabuddhas in dangerous places, they never lose the pure jewel of the mind of all-knowledge. Like a jewel called Pure Adornment placed in muddy water whose light never dims but purifies all turbid waters, bodhisattva mahāsattvas likewise never lose their pure jewel-mind seeking all-knowledge though among the foolish and defiled, and can cause evil beings to abandon false views and afflictions and gain the pure jewel-mind seeking all-knowledge. This is the ninth unique quality of not losing the jewel of all-knowledge mind in difficult places without being taught by others.
They accomplish the wisdom of self-awakening's realm, awakening without a teacher, reaching ultimate freedom on the far shore, crowned with the stainless Dharma cloth, yet not abandoning closeness to good friends and always delighting in revering the Tathāgatas. This is the tenth unique quality of attaining the supreme Dharma without abandoning good friends or reverence for Buddhas without being taught by others.

Buddhaputra! These are the bodhisattva mahāsattvas' ten unique qualities. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed vast unique qualities.

[99] 「佛子！菩薩摩訶薩有十種業。何等為十？所謂：一切世界業，悉能嚴淨故；一切諸佛業，悉能供養故；一切菩薩業，同種善根故；一切眾生業，悉能教化故；一切未來業，盡未來際攝取故；一切神力業，不離一世界遍至一切世界故；一切光明業，放無邊色光明，一一光中有蓮華座，各有菩薩結跏趺坐而顯現故；一切三寶種不斷業，諸佛滅後，守護住持諸佛法故；一切變化業，於一切世界說法教化諸眾生故；一切加持業，於一念中隨諸眾生心之所欲皆為示現，令一切願悉成滿故。是為十。若諸菩薩安住此法，則得如來無上廣大業。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of karma. What are these ten? Namely:

The karma of all worlds, because they can adorn and purify them all
The karma of all Buddhas, because they can make offerings to them all
The karma of all bodhisattvas, because they plant good roots together
The karma of all beings, because they can teach and transform them all
The karma of all future, because they embrace it to the end of future time
The karma of all spiritual powers, because without leaving one world they pervade all worlds
The karma of all light, because they emit boundless colored light rays, within each light there is a lotus throne with a bodhisattva sitting cross-legged manifesting
The karma of not letting the Three Jewels' lineage be cut off, because after the Buddhas' extinction they protect and uphold the Buddhas' Dharma
The karma of all transformations, because they teach and transform beings in all worlds
The karma of all empowerment, because in a single thought they manifest according to all beings' desires, causing all wishes to be fulfilled

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast karma.

[100] 「佛子！菩薩摩訶薩有十種身。何等為十？所謂：不來身，於一切世間不受生故；不去身，於一切世間求不得故；不實身，一切世間如實得故；不虛身，以如實理示世間故；不盡身，盡未來際無斷絕故；堅固身，一切眾魔不能壞故；不動身，眾魔外道不能動故；具相身，示現清淨百福相故；無相身，法相究竟悉無相故；普至身，與三世佛同一身故。是為十。若諸菩薩安住此法，則得如來無上無盡之身。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of bodies. What are these ten? Namely:

The body of non-coming, because they do not take birth in any world
The body of non-going, because it cannot be found by seeking in any world
The body of non-substantiality, because they attain all worlds as they truly are
The body of non-emptiness, because they demonstrate true principle to the world
The body of inexhaustibility, because they continue uninterrupted to the end of future time
The firm body, because no māras can destroy it
The immovable body, because no māras or non-Buddhists can move it
The body with marks, because they manifest the pure marks of hundred merits
The markless body, because dharma characteristics are ultimately without characteristics
The universally reaching body, because they share one body with all Buddhas of the three times

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed inexhaustible body.

[101] 「佛子！菩薩摩訶薩有十種身業。何等為十？所謂：一身充滿一切世界身業；於一切眾生前悉能示現身業；於一切趣悉能受生身業；遊行一切世界身業；往詣一切諸佛眾會身業；能以一手普覆一切世界身業；能以一手磨一切世界金剛圍山碎如微塵身業；於自身中現一切佛剎成壞示於眾生身業；以一身容受一切眾生界身業；於自身中普現一切清淨佛剎，一切眾生於中成道身業。是為十。若諸菩薩安住此法，則得如來無上佛業，悉能覺悟一切眾生。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of bodily karma. What are these ten? Namely:

Bodily karma where one body fills all worlds
Bodily karma of being able to manifest before all beings
Bodily karma of being able to take birth in all destinies
Bodily karma of traveling through all worlds
Bodily karma of going to all Buddhas' assemblies
Bodily karma of being able to cover all worlds with one hand
Bodily karma of being able to grind all worlds' adamantine surrounding mountains to dust with one hand
Bodily karma of displaying within their own body the formation and destruction of all buddha-lands to show beings
Bodily karma of containing all realms of beings within one body
Bodily karma of universally manifesting all pure buddha-lands within their own body where all beings attain enlightenment

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed Buddha actions and be able to awaken all beings.

[102] 「佛子！菩薩摩訶薩復有十種身。何等為十？所謂：諸波羅蜜身，悉正修行故；四攝身，不捨一切眾生故；大悲身，代一切眾生受無量苦無疲厭故；大慈身，救護一切眾生故；福德身，饒益一切眾生故；智慧身，與一切佛身同一性故；法身，永離諸趣受生故；方便身，於一切處現前故；神力身，示現一切神變故；菩提身，隨樂、隨時成正覺故。是為十。若諸菩薩安住此法，則得如來無上大智慧身。

"Buddhaputra! The bodhisattva mahāsattvas have another ten kinds of bodies. What are these ten? Namely:

The body of pāramitās, because they correctly practice them all
The body of the four means of attraction, because they never abandon any beings
The body of great compassion, because they tirelessly take on immeasurable sufferings for all beings
The body of great loving-kindness, because they rescue and protect all beings
The body of merit, because they benefit all beings
The body of wisdom, because it shares the same nature as all Buddhas' bodies
The Dharma body, because it forever transcends taking birth in the various destinies
The body of skillful means, because it manifests everywhere
The body of spiritual powers, because it displays all spiritual transformations
The body of enlightenment, because it attains perfect enlightenment according to aspirations and timing

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed body of great wisdom.

[103]「佛子！菩薩摩訶薩有十種語。何等為十？所謂：柔軟語，使一切眾生皆安隱故；甘露語，令一切眾生悉清涼故；不誑語，所有言說皆如實故；真實語，乃至夢中無妄語故；廣大語，一切釋、梵、四天王等皆尊敬故；甚深語，顯示法性故；堅固語，說法無盡故；正直語，發言易了故；種種語，隨時示現故；開悟一切眾生語，隨其欲樂令解了故。是為十。若諸菩薩安住此法，則得如來無上微妙語。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of speech. What are these ten? Namely:

Gentle speech, because it brings peace to all beings
Nectar-like speech, because it brings coolness to all beings
Non-deceptive speech, because all their words are as they truly are
True speech, because they speak no falsehoods even in dreams
Great speech, because it is respected by all Śakra, Brahma, and the Four Heavenly Kings
Profound speech, because it reveals the nature of dharmas
Firm speech, because their teaching of Dharma is inexhaustible
Straightforward speech, because their words are easily understood
Various speech, because they manifest according to the time
Speech that awakens all beings, because it brings understanding according to their desires

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed sublime speech.

[104]「佛子！菩薩摩訶薩有十種淨修語業。何等為十？所謂：樂聽聞如來音聲淨修語業；樂聞說菩薩功德淨修語業；不說一切眾生不樂聞語淨修語業；真實遠離語四過失淨修語業；歡喜踊躍讚歎如來淨修語業；如來塔所高聲讚佛如實功德淨修語業；以深淨心施眾生法淨修語業；音樂歌頌讚歎如來淨修語業；於諸佛所聽聞正法不惜身命淨修語業；捨身承事一切菩薩及諸法師而受妙法淨修語業。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure cultivation of verbal karma. What are these ten? Namely:

Pure cultivation of verbal karma in delighting to hear the Tathāgata's voice
Pure cultivation of verbal karma in delighting to hear about bodhisattvas' merits
Pure cultivation of verbal karma in not speaking words that beings do not delight in hearing
Pure cultivation of verbal karma in truly avoiding the four faults of speech
Pure cultivation of verbal karma in joyfully and enthusiastically praising the Tathāgata
Pure cultivation of verbal karma in loudly praising the Buddha's true merits at Tathāgata stupas
Pure cultivation of verbal karma in giving Dharma to beings with a deeply pure mind
Pure cultivation of verbal karma in singing songs of praise to the Tathāgata with music
Pure cultivation of verbal karma in listening to true Dharma from Buddhas without sparing body and life
Pure cultivation of verbal karma in relinquishing the body to serve all bodhisattvas and Dharma teachers to receive the wonderful Dharma

These are the ten.

[105]「佛子！若菩薩摩訶薩以此十事淨修語業，則得十種守護。何等為十？所謂：天王為首，一切天眾而為守護；龍王為首，一切龍眾而為守護；夜叉王為首，乾闥婆王為首，阿脩羅王為首，迦樓羅王為首，緊那羅王為首，摩睺羅伽王為首，梵王為首，一一皆與自己徒眾而為守護；如來法王為首，一切法師皆悉守護。是為十。

"Buddhaputra! If bodhisattva mahāsattvas purify their verbal karma through these ten things, they will obtain ten kinds of protection. What are these ten? Namely:

Protection by all devas led by the Deva Kings
Protection by all nagas led by the Naga Kings
Protection by hosts led by the Yakṣa Kings
Gandharva Kings
Asura Kings
Garuḍa Kings
Kinnara Kings
Mahoraga Kings
Brahma Kings, each with their own retinues
Protection by all Dharma masters led by the Tathāgata Dharma King

These are the ten.

[106]「佛子！菩薩摩訶薩得此守護已，則能成辦十種大事。何等為十？所謂：一切眾生皆令歡喜，一切世界悉能往詣，一切諸根皆能了知，一切勝解悉令清淨，一切煩惱皆令除斷，一切習氣皆令捨離，一切欲樂皆令明潔，一切深心悉使增長，一切法界悉令周遍，一切涅槃普令明見。是為十。

"Buddhaputra! When bodhisattva mahāsattvas obtain these protections, they can accomplish ten kinds of great matters. What are these ten? Namely:

Causing all beings to be joyful
Being able to travel to all worlds
Being able to understand all faculties
Causing all superior understandings to be pure
Causing all afflictions to be eliminated
Causing all habitual tendencies to be abandoned
Causing all desires and delights to be bright and pure
Causing all profound minds to increase and grow
Causing pervasion throughout all dharma realms
Causing clear vision of all nirvāṇa

These are the ten.

[107]「佛子！菩薩摩訶薩有十種心。何等為十？所謂：如大地心，能持、能長一切眾生諸善根故；如大海心，一切諸佛無量無邊大智法水悉流入故；如須彌山王心，置一切眾生於出世間最上善根處故；如摩尼寶王心，樂欲清淨無雜染故；如金剛心，決定深入一切法故；如金剛圍山心，諸魔外道不能動故；如蓮華心，一切世法不能染故；如優曇鉢華心，一切劫中難值遇故；如淨日心，破闇障故；如虛空心，不可量故。是為十。若諸菩薩安住其中，則得如來無上大清淨心。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of mind. What are these ten? Namely:

Like the great earth mind, because they can sustain and nurture all beings' good roots
Like the great ocean mind, because all the boundless waters of the Buddhas' great wisdom flow into it
Like Mount Sumeru king mind, because they place all beings in the supreme transcendent good roots
Like the wish-fulfilling jewel king mind, because they delight in purity without defilement
Like the vajra mind, because they definitely deeply enter all dharmas
Like the vajra mountain ring mind, because no māras or non-Buddhists can move them
Like the lotus flower mind, because no worldly dharmas can stain them
Like the udumbara flower mind, because they are rarely encountered throughout all kalpas
Like the pure sun mind, because they break through darkness and obstacles
Like space mind, because they are immeasurable

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed greatly pure mind.

[108]「佛子！菩薩摩訶薩有十種發心。何等為十？所謂：發我當度脫一切眾生心；發我當令一切眾生除斷煩惱心；發我當令一切眾生消滅習氣心；發我當斷除一切疑惑心；發我當除滅一切眾生苦惱心；發我當除滅一切惡道諸難心；發我當敬順一切如來心；發我當善學一切菩薩所學心；發我當於一切世間一一毛端處現一切佛成正覺心；發我當於一切世界擊無上法鼓，令諸眾生隨其根欲悉得悟解心。是為十。若諸菩薩安住其中，則得如來無上大發起能事心。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of generation of mind (citta). What are these ten? Namely:

Generating the mind to liberate all beings
Generating the mind to help all beings eliminate afflictions
Generating the mind to help all beings extinguish habitual tendencies
Generating the mind to eliminate all doubts
Generating the mind to eliminate all beings' suffering and distress
Generating the mind to eliminate all difficulties of evil paths
Generating the mind to respectfully follow all Tathāgatas
Generating the mind to well learn all that bodhisattvas should learn
Generating the mind to manifest all Buddhas attaining perfect enlightenment at every point in space in all worlds
Generating the mind to beat the supreme Dharma drum in all worlds, causing all beings to attain understanding according to their faculties and desires

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed great mind that undertakes all tasks.

[109] 「佛子！菩薩摩訶薩有十種周遍心。何等為十？所謂：周遍一切虛空心，發意廣大故；周遍一切法界心，深入無邊故；周遍一切三世心，一念悉知故；周遍一切佛出現心，於入胎、誕生、出家、成道、轉法輪、般涅槃悉明了故；周遍一切眾生心，悉知根、欲、習氣故；周遍一切智慧心，隨順了知法界故；周遍一切無邊心，知諸幻網差別故；周遍一切無生心，不得諸法自性故；周遍一切無礙心，不住自心、他心故；周遍一切自在心，一念普現成佛故。是為十。若諸菩薩安住其中，則得無量無上佛法周遍莊嚴。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of all-pervasive mind. What are these ten? Namely:

All-pervasive mind regarding all space, because their intentions are vast
All-pervasive mind regarding all dharma realms, because they deeply enter the boundless
All-pervasive mind regarding all three times, because they know all in a single thought
All-pervasive mind regarding all Buddhas' manifestations, because they clearly understand their entry into the womb, birth, leaving home, attaining enlightenment, turning the Dharma wheel, and entering nirvāṇa
All-pervasive mind regarding all beings, because they know their faculties, desires, and habitual tendencies
All-pervasive mind regarding all wisdom, because they understand the dharma realm in accordance with it
All-pervasive mind regarding all boundlessness, because they know the differences in the net of illusions
All-pervasive mind regarding all non-arising, because they do not grasp the self-nature of dharmas
All-pervasive mind regarding all non-obstruction, because they dwell neither in their own mind nor others' minds
All-pervasive mind regarding all mastery, because they universally manifest Buddhahood in a single thought

These are the ten. If bodhisattvas abide in these, they will attain the boundless unsurpassed Buddha dharmas' all-pervasive adornment.

[110] 「佛子！菩薩摩訶薩有十種根。何等為十？所謂：歡喜根，見一切佛信不壞故；希望根，所聞佛法皆悟解故；不退根，一切作事皆究竟故；安住根，不斷一切菩薩行故；微細根，入般若波羅蜜微妙理故；不休息根，究竟一切眾生事故；如金剛根，證知一切諸法性故；金剛光焰根，普照一切佛境界故；無差別根，一切如來同一身故；無礙際根，深入如來十種力故。是為十。若諸菩薩安住其中，則得如來無上大智圓滿根。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of faculties. What are these ten? Namely:

The faculty of joy, because their faith in seeing all Buddhas is unshakeable
The faculty of aspiration, because they understand all Buddha dharmas they hear
The faculty of non-retreat, because they bring all tasks to completion
The faculty of steadfast abiding, because they never cease all bodhisattva practices
The faculty of subtlety, because they enter the subtle principles of prajñāpāramitā
The faculty of tirelessness, because they bring all beings' matters to completion
The faculty like vajra, because they realize the nature of all dharmas
The faculty of vajra flame, because they universally illuminate all Buddha realms
The faculty of non-differentiation, because all Tathāgatas share one body
The faculty of boundlessness, because they deeply enter the Tathāgata's ten powers

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed perfect faculties of great wisdom.

[111] 「佛子！菩薩摩訶薩有十種深心。何等為十？所謂：不染一切世間法深心；不雜一切二乘道深心；了達一切佛菩提深心；隨順一切智智道深心；不為一切眾魔外道所動深心；淨修一切如來圓滿智深心；受持一切所聞法深心；不著一切受生處深心；具足一切微細智深心；修一切諸佛法深心。是為十。若諸菩薩安住其中，則得一切智無上清淨深心。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of profound mind. What are these ten? Namely:

The profound mind that is unstained by all worldly dharmas
The profound mind that is unmixed with the path of the two vehicles
The profound mind that comprehends all Buddha's enlightenment
The profound mind that follows the path of all-knowledge
The profound mind that is unmoved by all māras and non-Buddhists
The profound mind that purely cultivates all Tathāgatas' perfect wisdom
The profound mind that upholds all heard dharmas
The profound mind that is unattached to all places of rebirth
The profound mind that is complete in all subtle wisdom
The profound mind that cultivates all Buddhas' dharmas

These are the ten. If bodhisattvas abide in these, they will attain the unsurpassed pure profound mind of all-knowledge.

[112] 「佛子！菩薩摩訶薩有十種增上深心。何等為十？所謂：不退轉增上深心，積集一切善根故；離疑惑增上深心，解一切如來密語故；正持增上深心，大願大行所流故；最勝增上深心，深入一切佛法故；為主增上深心，一切佛法自在故；廣大增上深心，普入種種法門故；上首增上深心，一切所作成辦故；自在增上深心，一切三昧神通變化莊嚴故；安住增上深心，攝受本願故；無休息增上深心，成熟一切眾生故。是為十。若諸菩薩安住此法，則得一切諸佛無上清淨增上深心。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of supreme profound mind. What are these ten? Namely:

The supreme profound mind of non-retreat, because they accumulate all good roots
The supreme profound mind of freedom from doubt, because they understand all Tathāgatas' secret speech
The supreme profound mind of correct maintenance, because it flows from great vows and great practices
The supreme profound mind of supremacy, because they deeply enter all Buddha dharmas
The supreme profound mind of mastery, because they have mastery of all Buddha dharmas
The supreme profound mind of vastness, because they universally enter various dharma gates
The supreme profound mind of leadership, because they accomplish all tasks
The supreme profound mind of sovereignty, because they are adorned with all samādhis, spiritual powers and transformations
The supreme profound mind of abiding, because they embrace their original vows
The supreme profound mind of tirelessness, because they bring all beings to maturity

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed pure supreme deep mind.

[113] 「佛子！菩薩摩訶薩有十種勤修。何等為十？所謂：布施勤修，悉捨一切，不求報故；持戒勤修，頭陀苦行，少欲知足，無所欺故；忍辱勤修，離自他想，忍一切惡，畢竟不生恚害心故；精進勤修，身、語、意業未曾散亂，一切所作皆不退轉，至究竟故；禪定勤修，解脫三昧，出現神通，離一切欲煩惱鬪諍諸眷屬故；智慧勤修，修習積聚一切功德無厭倦故；大慈勤修，知諸眾生無自性故；大悲勤修，知諸法空，普代一切眾生受苦無疲厭故；覺悟如來十力勤修，了達無礙示眾生故；不退法輪勤修，轉至一切眾生心故。是為十。若諸菩薩安住此法，則得如來無上大智慧勤修。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of diligent cultivation. What are these ten? Namely:

Diligent cultivation of giving, relinquishing all without seeking reward
Diligent cultivation of precepts, practicing austerities with few desires and contentment, without deception
Diligent cultivation of patience, transcending notions of self and other, enduring all evils, ultimately never giving rise to thoughts of anger or harm
Diligent cultivation of vigor, with body, speech and mind never scattered, never retreating from any endeavor until reaching completion
Diligent cultivation of meditation, attaining liberation and samādhi, manifesting spiritual powers, leaving behind all desires, afflictions, conflicts and retinues
Diligent cultivation of wisdom, cultivating and accumulating all merits without weariness
Diligent cultivation of great loving-kindness, knowing all beings have no self-nature
Diligent cultivation of great compassion, knowing all dharmas are empty, tirelessly taking on suffering for all beings
Diligent cultivation of awakening to the Tathāgata's ten powers, comprehending and demonstrating to beings without obstruction
Diligent cultivation of the irreversible Dharma wheel, turning it to reach all beings' minds

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom of diligent cultivation.

[114] 「佛子！菩薩摩訶薩有十種決定解。何等為十？所謂：最上決定解，種植尊重善根故；莊嚴決定解，出生種種莊嚴故；廣大決定解，其心未曾狹劣故；寂滅決定解，能入甚深法性故；普遍決定解，發心無所不及故；堪任決定解，能受佛力加持故；堅固決定解，摧破一切魔業故；明斷決定解，了知一切業報故；現前決定解，隨意能現神通故；紹隆決定解，一切佛所得記故；自在決定解，隨意、隨時成佛故。是為十。若諸菩薩安住此法，則得如來無上決定解。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of definitive understanding. What are these ten? Namely:

Supreme definitive understanding, because they plant and revere good roots
Adorning definitive understanding, because they give rise to various adornments
Vast definitive understanding, because their minds have never been narrow
Quiescent definitive understanding, because they can enter the profound dharma nature
Universal definitive understanding, because their resolved mind reaches everywhere
Capable definitive understanding, because they can receive the Buddha's empowerment
Firm definitive understanding, because they crush all māras' activities
Clear decisive definitive understanding, because they understand all karmic retributions
Present definitive understanding, because they can manifest spiritual powers at will
Continuing definitive understanding, because they receive prediction from all Buddhas
Sovereign definitive understanding, because they can attain Buddhahood according to their wishes and timing

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed definitive understanding.

[115] 「佛子！菩薩摩訶薩有十種決定解知諸世界。何等為十？所謂：知一切世界入一世界；知一世界入一切世界；知一切世界，一如來身、一蓮華座皆悉周遍；知一切世界皆如虛空；知一切世界具佛莊嚴；知一切世界菩薩充滿；知一切世界入一毛孔；知一切世界入一眾生身；知一切世界，一佛菩提樹、一佛道場皆悉周遍；知一切世界一音普遍，令諸眾生各別了知，心生歡喜。是為十。若諸菩薩安住此法，則得如來無上佛剎廣大決定解。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of definitive understanding of worlds. What are these ten? Namely:

Understanding that all worlds enter into one world
Understanding that one world enters into all worlds
Understanding that all worlds are pervaded by one Tathāgata body and one lotus throne
Understanding that all worlds are like empty space
Understanding that all worlds are adorned with Buddha's adornments
Understanding that all worlds are filled with bodhisattvas
Understanding that all worlds enter into a single pore
Understanding that all worlds enter into one being's body
Understanding that all worlds are pervaded by one Buddha's bodhi tree and one enlightenment site
Understanding that all worlds are pervaded by one sound, causing all beings to understand separately and give rise to joy

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast definitive understanding of buddha-lands.

[116] 「佛子！菩薩摩訶薩有十種決定解知眾生界。何等為十？所謂：知一切眾生界本性無實；知一切眾生界悉入一眾生身；知一切眾生界悉入菩薩身；知一切眾生界悉入如來藏；知一眾生身普入一切眾生界；知一切眾生界悉堪為諸佛法器；知一切眾生界，隨其所欲，為現釋、梵、護世身；知一切眾生界，隨其所欲，為現聲聞、獨覺寂靜威儀；知一切眾生界，為現菩薩功德莊嚴身；知一切眾生界，為現如來相好寂靜威儀，開悟眾生。是為十。若諸菩薩安住此法，則得如來無上大威力決定解。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of definitive understanding of the realm of beings. What are these ten? Namely:

Understanding that all realms of beings have no real inherent nature
Understanding that all realms of beings enter into a single being's body
Understanding that all realms of beings enter into the bodhisattva's body
Understanding that all realms of beings enter into the Tathāgata's treasury
Understanding that one being's body universally enters into all realms of beings
Understanding that all realms of beings can be vessels for the Buddhas' Dharma
Understanding that for all realms of beings, according to their desires, they manifest as Śakra, Brahma, and world-protecting bodies
Understanding that for all realms of beings, according to their desires, they manifest the peaceful deportment of śrāvakas and pratyekabuddhas
Understanding that for all realms of beings, they manifest bodies adorned with bodhisattva merits
Understanding that for all realms of beings, they manifest the Tathāgata's marks, characteristics and peaceful deportment to enlighten beings

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great power of definitive understanding.

[117] 「佛子！菩薩摩訶薩有十種習氣。何等為十？所謂：菩提心習氣；善根習氣；教化眾生習氣；見佛習氣；於清淨世界受生習氣；行習氣；願習氣；波羅蜜習氣；思惟平等法習氣；種種境界差別習氣。是為十。若諸菩薩安住此法，則永離一切煩惱習氣，得如來大智習氣非習氣智。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of habitual tendencies (vāsanā). What are these ten? Namely:

The habitual tendency of bodhicitta
The habitual tendency of good roots
The habitual tendency of teaching beings
The habitual tendency of seeing Buddhas
The habitual tendency of taking birth in pure worlds
The habitual tendency of practice
The habitual tendency of vows
The habitual tendency of pāramitās
The habitual tendency of contemplating the dharma of equality
The habitual tendency of various different realms

These are the ten. If bodhisattvas abide in these dharmas, they will forever leave behind all afflictive habitual tendencies and attain the Tathāgata's great wisdom tendency which is beyond tendencies."

[118] 「佛子！菩薩摩訶薩有十種取，以此不斷諸菩薩行。何等為十？所謂：取一切眾生界，究竟教化故；取一切世界，究竟嚴淨故；取如來，修菩薩行為供養故；取善根，積集諸佛相好功德故；取大悲，滅一切眾生苦故；取大慈，與一切眾生一切智樂故；取波羅蜜，積集菩薩諸莊嚴故；取善巧方便，於一切處皆示現故；取菩提，得無礙智故；略說菩薩取一切法，於一切處悉以明智而現了故。是為十。若諸菩薩安住此取，則能不斷諸菩薩行，得一切如來無上無所取法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of grasping through which they do not interrupt the bodhisattva practices. What are these ten? Namely:

They grasp all realms of beings in order to ultimately teach and transform them
They grasp all worlds in order to ultimately adorn and purify them
They grasp the Tathāgatas in order to make offerings through practicing the bodhisattva path
They grasp good roots in order to accumulate the merit of the Buddhas' marks and characteristics
They grasp great compassion in order to eliminate all beings' suffering
They grasp great loving-kindness in order to give all beings the joy of all-knowledge
They grasp the perfections (pāramitās) in order to accumulate all bodhisattva adornments
They grasp skillful means in order to manifest everywhere
They grasp bodhi in order to attain unobstructed wisdom
In brief, bodhisattvas grasp all dharmas in order to manifest clear understanding everywhere through bright wisdom

These are the ten. If bodhisattvas abide in these graspings, they will be able to continue the bodhisattva practices without interruption and attain all Tathāgatas' unsurpassed dharma of non-grasping.

[119] 「佛子！菩薩摩訶薩有十種修。何等為十？所謂：修諸波羅蜜；修學；修慧；修義；修法；修出離；修示現；修勤行匪懈；修成等正覺；修轉正法輪。是為十。若諸菩薩安住其中，則得無上修修一切法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of cultivation. What are these ten? Namely:

Cultivation of all pāramitās
Cultivation of learning
Cultivation of wisdom
Cultivation of meaning
Cultivation of Dharma
Cultivation of transcendence
Cultivation of manifestation
Cultivation of diligent practice without laziness
Cultivation of perfect enlightenment
Cultivation of turning the wheel of true Dharma

These are the ten. If bodhisattvas abide in these, they will attain the unsurpassed cultivation of all dharmas."

[120] 「佛子！菩薩摩訶薩有十種成就佛法。何等為十？所謂：不離善知識成就佛法；深信佛語成就佛法；不謗正法成就佛法；以無量無盡善根迴向成就佛法；信解如來境界無邊際成就佛法；知一切世界境界成就佛法；不捨法界境界成就佛法；遠離諸魔境界成就佛法；正念一切諸佛境界成就佛法；樂求如來十力境界成就佛法。是為十。若諸菩薩安住此法，則得成就如來無上大智慧。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of accomplishment of Buddha's Dharma. What are these ten? Namely:

Accomplishing Buddha's Dharma through not leaving good spiritual friends
Accomplishing Buddha's Dharma through deep faith in Buddha's words
Accomplishing Buddha's Dharma through not slandering the true Dharma
Accomplishing Buddha's Dharma through transferring immeasurable, inexhaustible good roots
Accomplishing Buddha's Dharma through faith and understanding that the Tathāgata's realm is boundless
Accomplishing Buddha's Dharma through knowing the realms of all worlds
Accomplishing Buddha's Dharma through not abandoning the realm of the dharmadhātu
Accomplishing Buddha's Dharma through staying far from the realms of all māras
Accomplishing Buddha's Dharma through right mindfulness of all Buddhas' realms
Accomplishing Buddha's Dharma through delighting in seeking the realm of the Tathāgata's ten powers

These are the ten. If bodhisattvas abide in these dharmas, they will accomplish the Tathāgata's unsurpassed great wisdom.

[121] 「佛子！菩薩摩訶薩有十種退失佛法，應當遠離。何等為十？所謂：輕慢善知識退失佛法；畏生死苦退失佛法；厭修菩薩行退失佛法；不樂住世間退失佛法；耽著三昧退失佛法；執取善根退失佛法；誹謗正法退失佛法；斷菩薩行退失佛法；樂二乘道退失佛法；嫌恨諸菩薩退失佛法。是為十。若諸菩薩遠離此法，則入菩薩離生道。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of regression from Buddha's Dharma that they should stay far away from. What are these ten? Namely:

Regressing from Buddha's Dharma through despising good spiritual friends
Regressing from Buddha's Dharma through fearing the suffering of birth and death
Regressing from Buddha's Dharma through becoming weary of practicing the bodhisattva path
Regressing from Buddha's Dharma through not delighting in dwelling in the world
Regressing from Buddha's Dharma through becoming attached to samādhi
Regressing from Buddha's Dharma through grasping at good roots
Regressing from Buddha's Dharma through slandering the true Dharma
Regressing from Buddha's Dharma through cutting off bodhisattva practices
Regressing from Buddha's Dharma through delighting in the path of the two vehicles
Regressing from Buddha's Dharma through resenting bodhisattvas

These are the ten. If bodhisattvas stay far away from these dharmas, they will enter the bodhisattva's path of transcending birth."

[122] 「佛子！菩薩摩訶薩有十種離生道。何等為十？所謂：出生般若波羅蜜而恒觀察一切眾生，是為一；遠離諸見而度脫一切見縛眾生，是為二；不念一切相而不捨一切著相眾生，是為三；超過三界而常在一切世界，是為四；永離煩惱而與一切眾生共居，是為五；得離欲法而常以大悲哀愍一切著欲眾生，是為六；常樂寂靜而恒示現一切眷屬，是為七；離世間生而死此生彼起菩薩行，是為八；不染一切世間法而不斷一切世間所作，是為九；諸佛菩提已現其前而不捨菩薩一切願行，是為十。佛子！是為菩薩摩訶薩十種離生道，出離世間，不與世共，而亦不雜二乘之行。若諸菩薩安住此法，則得菩薩決定法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of paths of transcending birth. What are these ten? Namely:

They give rise to the prajñāpāramitā while constantly observing all beings
They leave behind all views while liberating all beings bound by views
They do not think of any characteristics while not abandoning beings attached to characteristics
They transcend the three realms while constantly remaining in all worlds
They permanently leave behind afflictions while dwelling together with all beings
They attain the dharma of being free from desire while constantly having great compassion and pity for all beings attached to desire
They constantly delight in tranquility while always manifesting all retinues
They leave behind worldly birth while dying here and being born there to carry out bodhisattva practices
They are unstained by any worldly dharmas while not cutting off any worldly activities
Though the Buddhas' bodhi appears before them, they do not abandon any of the bodhisattvas' vows and practices

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of paths of transcending birth. They transcend the world, are not shared with the world, and are also not mixed with the practices of the two vehicles. If bodhisattvas abide in these dharmas, they will attain the bodhisattvas' definitive dharmas.

[123] 「佛子！菩薩摩訶薩有十種決定法。何等為十？所謂；決定於如來種族中生；決定於諸佛境界中住；決定了知菩薩所作事；決定安住諸波羅蜜；決定得預如來眾會；決定能顯如來種性；決定安住如來力；決定深入佛菩提；決定與一切如來同一身；決定與一切如來所住無有二。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of definitive dharmas. What are these ten? Namely:

They definitely take birth in the Tathāgata's lineage
They definitely dwell in the Buddhas' realms
They definitely understand the bodhisattvas' tasks
They definitely abide in the perfections (pāramitās)
They definitely join the Tathāgata's assemblies
They definitely can reveal the Tathāgata's lineage
They definitely abide in the Tathāgata's powers
They definitely deeply enter Buddha's enlightenment
They definitely share one body with all Tathāgatas
They definitely are non-dual with all Tathāgatas' dwelling

These are the ten.

[124] 「佛子！菩薩摩訶薩有十種出生佛法道。何等為十？所謂：隨順善友是出生佛法道，同種善根故；深心信解是出生佛法道，知佛自在故；發大誓願是出生佛法道，其心寬廣故；忍自善根是出生佛法道，知業不失故；一切劫修行無厭足是出生佛法道，盡未來際故；阿僧祇世界皆示現是出生佛法道，成熟眾生故；不斷菩薩行是出生佛法道，增長大悲故；無量心是出生佛法道，一念遍一切虛空界故；殊勝行是出生佛法道，本所修行無失壞故；如來種是出生佛法道，令一切眾生樂發菩提心，以一切善法資持故。是為十。若諸菩薩安住此法，則得大丈夫名號。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of paths that give birth to Buddha's Dharma. What are these ten? Namely:

Following good friends is a path that gives birth to Buddha's Dharma, because of planting good roots together
Deep faith and understanding is a path that gives birth to Buddha's Dharma, because of knowing Buddha's sovereignty
Making great vows is a path that gives birth to Buddha's Dharma, because their mind is vast
Accepting one's good roots is a path that gives birth to Buddha's Dharma, because of knowing karma is not lost
Practicing through all kalpas without weariness is a path that gives birth to Buddha's Dharma, because it extends to the end of future time
Manifesting in countless worlds is a path that gives birth to Buddha's Dharma, because of bringing beings to maturity
Not interrupting bodhisattva practices is a path that gives birth to Buddha's Dharma, because of increasing great compassion
Having an immeasurable mind is a path that gives birth to Buddha's Dharma, because of pervading all space realms in a single thought
Superior practice is a path that gives birth to Buddha's Dharma, because the original practices are not lost
The Tathāgata's lineage is a path that gives birth to Buddha's Dharma, because it causes all beings to delight in generating bodhicitta and is supported by all good dharmas

These are the ten. If bodhisattvas abide in these dharmas, they will attain the title of Great Being.

[125] 「佛子！菩薩摩訶薩有十種大丈夫名號。何等為十？所謂：名為：菩提薩埵，菩提智所生故；名為：摩訶薩埵，安住大乘故；名為：第一薩埵，證第一法故；名為：勝薩埵，覺悟勝法故；名為：最勝薩埵，智慧最勝故；名為：上薩埵，起上精進故；名為：無上薩埵，開示無上法故；名為：力薩埵，廣知十力故；名為：無等薩埵，世間無比故；名為：不思議薩埵，一念成佛故。是為十。若諸菩薩得此名號，則成就菩薩道。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of names of great beings. What are these ten? Namely:

They are called ‘bodhisattvas’ because they are born from bodhi wisdom
They are called ‘mahāsattvas’ because they abide in the Great Vehicle
They are called ’foremost beings’ because they realize the foremost dharma
They are called ‘victorious beings’ because they awaken to the victorious dharma
They are called ‘supreme beings’ because their wisdom is supreme
They are called ‘superior beings’ because they arouse superior diligence
They are called ‘unsurpassed beings’ because they reveal the unsurpassed dharma
They are called ‘powerful beings’ because they broadly know the ten powers
They are called ‘incomparable beings’ because they have no equal in the world
They are called ‘inconceivable beings’ because they attain Buddhahood in a single thought

These are the ten. If bodhisattvas attain these names, they will accomplish the bodhisattva path.

[126] 「佛子！菩薩摩訶薩有十種道。何等為十？所謂：一道是菩薩道，不捨獨一菩提心故。二道是菩薩道，出生智慧及方便故。三道是菩薩道，行空、無相、無願，不著三界故。四行是菩薩道，懺除罪障，隨喜福德，恭敬尊重勸請如來，善巧迴向無休息故。五根是菩薩道，安住淨信堅固不動，起大精進所作究竟，一向正念無異攀緣，巧知三昧入出方便，善能分別智慧境界故。六通是菩薩道。所謂；天眼，悉見一切世界所有眾色，知諸眾生死此生彼故；天耳，悉聞諸佛說法，受持憶念，廣為眾生隨根演暢故；他心智，能知他心，自在無礙故；宿命念，憶知過去一切劫數，增長善根故；神足通，隨所應化一切眾生，種種為現，令樂法故；漏盡智，現證實際，起菩薩行不斷絕故。七念是菩薩道。所謂：念佛，於一毛孔見無量佛，開悟一切眾生心故；念法，不離一如來眾會，於一切如來眾會中親承妙法，隨諸眾生根性欲樂而為演說，令悟入故；念僧，恒相續見無有休息，於一切世間見菩薩故；念捨，了知一切菩薩捨行，增長廣大布施心故；念戒，不捨菩提心，以一切善根迴向眾生故；念天，常憶念兜率陀天宮一生補處菩薩故；念眾生，智慧方便教化調伏，普及一切無間斷故。隨順菩提八聖道是菩薩道。所謂：行正見道，遠離一切諸邪見故；起正思惟，捨妄分別，心常隨順一切智故；常行正語，離語四過，順聖言故；恒修正業，教化眾生令調伏故；安住正命，頭陀知足，威儀審正，隨順菩提行四聖種，一切過失皆永離故；起正精進，勤修一切菩薩苦行，入佛十力無罣礙故；心常正念，悉能憶持一切言音，除滅世間散動心故；心常正定，善入菩薩不思議解脫門，於一三昧中出生一切諸三昧故。入九次第定是菩薩道。所謂；離欲恚害，而以一切語業說法無礙；滅除覺觀，而以一切智覺觀教化眾生；捨離喜愛，而見一切佛，心大歡喜；離世間樂，而隨順出世菩薩道樂；從此不動，入無色定，而亦不捨欲、色受生；雖住滅一切想受定，而亦不息菩薩行故。學佛十力是菩薩道。所謂：善知是處、非處智；善知一切眾生、去、來現在業報因果智；善知一切眾生上、中、下根不同隨宜說法智；善知一切眾生種種無量性智；善知一切眾生軟、中、上解差別令入法方便智；遍一切世間、一切剎、一切三世、一切劫，普現如來形相威儀而亦不捨菩薩所行智；善知一切諸禪解脫及諸三昧若垢若淨、時與非時，方便出生諸菩薩解脫門智；知一切眾生於諸趣中死此生彼差別智；於一念中悉知三世一切劫數智；善知一切眾生樂欲、諸使、惑習滅盡智，而不捨離諸菩薩行。是為十。若諸菩薩安住此法，則得一切如來無上巧方便道。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of paths. What are these ten? Namely:

The Single Path is the bodhisattva path, because they never abandon their one-pointed bodhicitta
The Dual Path is the bodhisattva path, because they give rise to both wisdom and skillful means
The Triple Path is the bodhisattva path, practicing emptiness, signlessness, and wishlessness, not attaching to the three realms
The Four Practices are the bodhisattva path - repenting karmic obstacles, rejoicing in merit, respectfully requesting the Tathāgatas to teach, and skillfully dedicating merit without cease
The Five Faculties are the bodhisattva path - abiding in pure unshakeable faith, arousing great diligence to complete all tasks, maintaining single-minded mindfulness without other conditions, skillfully knowing methods of entering and leaving samādhi, and well distinguishing wisdom's realm
The Six Spiritual Powers are the bodhisattva path:

Divine eye seeing all forms in all worlds and knowing beings' deaths and rebirths
Divine ear hearing all Buddhas teach and retaining it to teach beings according to their capacities
Knowledge of others' minds without obstruction
Recollection of past lives knowing all past kalpas to increase good roots
Spiritual powers manifesting in various ways to transform beings and make them delight in Dharma
Knowledge of extinction of outflows, directly realizing true reality while continuing bodhisattva practices

The Seven Recollections are the bodhisattva path:

Recollection of Buddha, seeing countless Buddhas in a single pore to awaken all beings
Recollection of Dharma, never leaving any Buddha assembly, receiving sublime teachings to teach according to beings' capacities
Recollection of Sangha, constantly seeing bodhisattvas in all worlds
Recollection of giving, understanding all bodhisattvas' practices of giving
Recollection of precepts, not abandoning bodhicitta and dedicating all good roots to beings
Recollection of heavens, constantly remembering the next Buddha in Tuṣita Heaven
Recollection of beings, teaching with wisdom and skillful means continuously

The Noble Eightfold Path according with enlightenment is the bodhisattva path:

Right View, leaving all wrong views
Right Thought, abandoning false discrimination
Right Speech, free from the four speech faults
Right Action, teaching beings to be tamed
Right Livelihood, practicing asceticism and contentment
Right Effort, diligently practicing all bodhisattva austerities
Right Mindfulness, remembering all teachings and eliminating scattered mind
Right Concentration, entering inconceivable liberation gates

The Nine Sequential Absorptions are the bodhisattva path, free from desire, anger and harm while teaching without obstruction; ceasing conceptual thought while teaching with all-knowledge; abandoning joy while seeing all Buddhas joyfully; transcending worldly pleasure while following transcendent bodhisattva joy; entering formless absorptions while not abandoning birth in desire and form realms; and abiding in cessation of perception and feeling while continuing bodhisattva practices.
Learning the Buddha's Ten Powers is the bodhisattva path:

Knowledge of what is possible and impossible
Knowledge of beings' karmic causes and effects
Knowledge of beings' various capacities
Knowledge of beings' countless natures
Knowledge of skillful means to help beings enter the Dharma
Knowledge to manifest throughout all worlds while continuing bodhisattva practices
Knowledge of all meditations and liberations
Knowledge of beings' deaths and rebirths
Knowledge of all kalpas in a single thought
Knowledge of extinguishing beings' afflictions while not abandoning bodhisattva practices

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Tathāgatas' unsurpassed path of skillful means.

「佛子！菩薩摩訶薩有無量道、無量助道、無量修道、無量莊嚴道。

"Buddhaputra! The bodhisattva mahāsattvas have immeasurable paths, immeasurable aids to the path, immeasurable cultivation of the path, and immeasurable adornments of the path.”

[127] 「佛子！菩薩摩訶薩有十種無量道。何等為十？所謂：虛空無量故，菩薩道亦無量；法界無邊故，菩薩道亦無量；眾生界無盡故，菩薩道亦無量；世界無際故，菩薩道亦無量；劫數不可盡故，菩薩道亦無量；一切眾生語言法無量故，菩薩道亦無量；如來身無量故，菩薩道亦無量；佛音聲無量故，菩薩道亦無量；如來力無量故，菩薩道亦無量；一切智智無量故，菩薩道亦無量。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of immeasurable paths. What are these ten? Namely:

Because space is immeasurable, the bodhisattva path is also immeasurable
Because the dharma realm is boundless, the bodhisattva path is also immeasurable
Because the realm of beings is inexhaustible, the bodhisattva path is also immeasurable
Because worlds are limitless, the bodhisattva path is also immeasurable
Because the number of kalpas cannot be exhausted, the bodhisattva path is also immeasurable
Because all beings' languages and dharmas are immeasurable, the bodhisattva path is also immeasurable
Because the Tathāgata's body is immeasurable, the bodhisattva path is also immeasurable
Because the Buddha's voice is immeasurable, the bodhisattva path is also immeasurable
Because the Tathāgata's powers are immeasurable, the bodhisattva path is also immeasurable
Because all-knowledge is immeasurable, the bodhisattva path is also immeasurable

These are the ten.

[128] 「佛子！菩薩摩訶薩有十種無量助道。何等為十？所謂：如虛空界無量，菩薩集助道亦無量；如法界無邊，菩薩集助道亦無邊；如眾生界無盡，菩薩集助道亦無盡；如世界無際，菩薩集助道亦無際；如劫數說不可盡，菩薩集助道亦一切世間說不能盡；如眾生語言法無量，菩薩集助道出生智慧知語言法亦無量；如如來身無量，菩薩集助道遍一切眾生、一切剎、一切世、一切劫亦無量；如佛音聲無量，菩薩出一言音周遍法界，一切眾生無不聞知故，所集助道亦無量；如佛力無量，菩薩承如來力積集助道亦無量；如一切智智無量，菩薩積集助道亦如是無有量。是為十。若諸菩薩安住此法，則得如來無量智慧。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of immeasurable aids to the path. What are these ten? Namely:

Just as space is immeasurable, the bodhisattvas' accumulation of aids to the path is also immeasurable
Just as the dharma realm is boundless, the bodhisattvas' accumulation of aids to the path is also boundless
Just as the realm of beings is inexhaustible, the bodhisattvas' accumulation of aids to the path is also inexhaustible
Just as worlds are limitless, the bodhisattvas' accumulation of aids to the path is also limitless
Just as the number of kalpas cannot be exhausted in speech, the bodhisattvas' accumulation of aids to the path also cannot be exhausted by all worldly speech
Just as beings' languages are immeasurable, the bodhisattvas' accumulation of aids to the path produces wisdom that knows languages and is also immeasurable
Just as the Tathāgata's body is immeasurable, the bodhisattvas' accumulation of aids to the path pervading all beings, all lands, all worlds, and all kalpas is also immeasurable
Just as the Buddha's voice is immeasurable, when bodhisattvas utter a single sound it pervades the dharma realm and all beings hear and know it, so their accumulated aids to the path are also immeasurable
Just as the Buddha's powers are immeasurable, the bodhisattvas' accumulation of aids to the path through the Tathāgata's power is also immeasurable
Just as all-knowledge is immeasurable, the bodhisattvas' accumulation of aids to the path is likewise immeasurable

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's immeasurable wisdom.

[129] 「佛子！菩薩摩訶薩有十種無量修道。何等為十？所謂：不來不去修，身、語、意業無動作故；不增不減修，如本性故；非有非無修，無自性故；如幻如夢、如影如響、如鏡中像、如熱時焰、如水中月修，離一切執著故；空、無相、無願、無作修，明見三界而集福德不休息故；不可說、無言說、離言說修，遠離施設安立法故；不壞法界修，智慧現知一切法故；不壞真如實際修，普入真如實際虛空際故；廣大智慧修，諸有所作力無盡故；住如來十力、四無所畏、一切智智平等修，現見一切法無疑惑故。是為十。若諸菩薩安住此法，則得如來一切智無上善巧修。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of immeasurable cultivation of the path. What are these ten? Namely:

Cultivation of non-coming and non-going, because their body, speech, and mind actions are without movement
Cultivation of non-increase and non-decrease, because it accords with original nature
Cultivation of neither existence nor non-existence, because of having no self-nature
Cultivation like illusions, dreams, reflections, echoes, mirror images, heat mirages, and moon in water, because of being free from all attachments
Cultivation of emptiness, signlessness, wishlessness, and non-doing, because while clearly seeing the three realms they ceaselessly accumulate merit
Cultivation of the inexpressible, unspeakable, and transcending speech, because of being far from established and constructed dharmas
Cultivation without destroying the dharmadhātu, because wisdom directly knows all dharmas
Cultivation without destroying true suchness and reality, because of universally entering true suchness, reality, and the realm of space
Cultivation of vast wisdom, because the power of all their actions is inexhaustible
Cultivation dwelling equally in the Tathāgata's ten powers, four fearlessnesses, and all-knowledge, because they directly see all dharmas without doubt

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed skillful cultivation of all-knowledge.

[130] 「佛子！菩薩摩訶薩有十種莊嚴道。何等為十？佛子！菩薩摩訶薩不離欲界，入色界、無色界禪定解脫及諸三昧，亦不因此而受彼生，是為第一莊嚴道。智慧現前，入聲聞道，不以此道而取出離，是為第二莊嚴道。智慧現前，入辟支佛道，而起大悲無有休息，是為第三莊嚴道。雖有人、天眷屬圍遶，百千采女歌舞侍從，未曾暫捨禪定解脫及諸三昧，是為第四莊嚴道。與一切眾生受諸欲樂共相娛樂，乃至未曾於一念間捨離菩薩平等三昧，是為第五莊嚴道。已到一切世間彼岸，於諸世法悉無所著，而亦不捨度眾生行，是為第六莊嚴道。安住正道、正智、正見，而能示入一切邪道，不取為實，不執為淨，令彼眾生遠離邪法，是為第七莊嚴道。常善護持如來淨戒，身、語、意業無諸過失，為欲教化犯戒眾生，示行一切凡愚之行，雖已具足清淨福德住菩薩趣，而示生於一切地獄、畜生、餓鬼及諸險難、貧窮等處，令彼眾生皆得解脫，而實菩薩不生彼趣，是為第八莊嚴道。不由他教，得無礙辯，智慧光明普能照了一切佛法，為一切如來神力所持，與一切諸佛同一法身，成就一切堅固大人明淨密法，安住一切平等諸乘，諸佛境界皆現其前，具足一切世智光明，照見一切諸眾生界，能為眾生作知法師，而示求正法未曾休息，雖實與眾生作無上師，而示行尊敬闍梨和尚。何以故？菩薩摩訶薩善巧方便住菩薩道，隨其所應皆為示現。是為第九莊嚴道。善根具足，諸行究竟，一切如來所共灌頂，到一切法自在彼岸，無礙法繒以冠其首；其身遍至一切世界，普現如來無礙之身，於法自在最上究竟，轉於無礙清淨法輪；一切菩薩自在之法皆已成就，而為眾生故，於一切國土示現受生；與三世諸佛同一境界，而不廢菩薩行，不捨菩薩法，不懈菩薩業，不離菩薩道，不弛菩薩儀，不斷菩薩取，不息菩薩巧方便，不絕菩薩所作事，不厭菩薩生成用，不止菩薩住持力。何以故？菩薩欲疾證阿耨多羅三藐三菩提，觀一切智門修菩薩行無休息故。是為第十莊嚴道。若諸菩薩安住此法，則得如來無上大莊嚴道，亦不捨菩薩道。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of adorned path. What are these ten? Namely:

Without leaving the desire realm, they enter the form realm and formless realm's meditative liberations and samādhis, yet do not take birth there because of this
With wisdom manifest, they enter the śrāvaka path, yet do not use this path to seek liberation
With wisdom manifest, they enter the pratyekabuddha path, yet give rise to great compassion without cessation
Though surrounded by human and heavenly retinues and attended by hundreds of thousands of singing and dancing women, they never temporarily abandon meditative liberations and samādhis
They share all pleasures with beings, yet never for a single thought-moment abandon the bodhisattvas' samādhi of equality
Having reached the other shore of all worldly matters and being unattached to worldly dharmas, they still do not abandon the practice of liberating beings
While abiding in the right path, right wisdom, and right view, they can demonstrate entering all wrong paths without taking them as real or pure, causing beings to leave wrong dharmas
While constantly protecting the Tathāgata's pure precepts with faultless body, speech and mind actions, to teach beings who break precepts they demonstrate ordinary foolish conduct, and though complete in pure merit dwelling in the bodhisattva path, they manifest birth in all hells, animal realms, hungry ghost realms and places of danger and poverty to liberate those beings, though bodhisattvas do not actually take birth there
Without being taught by others, they attain unobstructed eloquence and wisdom light illuminating all Buddha dharmas, are sustained by all Tathāgatas' spiritual powers, share one Dharma body with all Buddhas, accomplish all firm great beings' pure secret dharmas, abide in all equal vehicles, see all Buddha realms manifest before them, possess all worldly wisdom lights, see all beings' realms, can be Dharma teachers for beings while demonstrating never-ending seeking of true Dharma, and though actually being unsurpassed teachers for beings, they demonstrate reverence for teachers and preceptors. Why? Because bodhisattva mahāsattvas skillfully dwell in the bodhisattva path, manifesting according to what is appropriate
Complete in good roots, perfect in practices, anointed by all Tathāgatas, reaching the other shore of mastery in all dharmas, crowned with the unobstructed Dharma banner; their bodies reach all worlds, universally manifesting the Tathāgata's unobstructed body, ultimately mastering the Dharma, turning the unobstructed pure Dharma wheel; having accomplished all bodhisattvas' sovereign dharmas, they manifest birth in all lands for beings' sake; sharing the same realm with all Buddhas of three times, yet not abandoning bodhisattva practices, dharmas, tasks, path, deportment, grasping, skillful means, works, transformative functions, or sustaining power. Why? Because bodhisattvas wish to quickly realize anuttara-samyak-saṃbodhi, contemplating all wisdom gates and practicing the bodhisattva path without rest

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed greatly adorned path while not abandoning the bodhisattva path.

[131] 「佛子！菩薩摩訶薩有十種足。何等為十？所謂持戒足，殊勝大願悉成滿故；精進足，集一切菩提分法不退轉故；神通足，隨眾生欲令歡喜故；神力足，不離一佛剎往一切佛剎故；深心足，願求一切殊勝法故；堅誓足，一切所作咸究竟故；隨順足，不違一切尊者教故；樂法足，聞持一切佛所說法不疲懈故；法雨足，為眾演說無怯弱故；修行足，一切諸惡悉遠離故。是為十。若諸菩薩安住此法，則得如來無上最勝足，若一舉步，悉能遍至一切世界。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of feet. What are these ten? Namely:

The feet of precept-holding, because they fulfill all supreme great vows
The feet of diligence, because they accumulate all factors of enlightenment without retreating
The feet of spiritual penetrations, because they follow beings' desires to bring them joy
The feet of spiritual power, because they can go to all buddha-lands without leaving one buddha-land
The feet of deep mind, because they aspire to seek all supreme dharmas
The feet of firm vows, because they bring all their undertakings to completion
The feet of compliance, because they do not violate any venerable ones' teachings
The feet of delighting in Dharma, because they hear and retain all Buddhas' teachings without weariness
The feet of Dharma rain, because they expound for the assembly without timidity
The feet of practice, because they stay far from all evils

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed supreme feet, with which they can reach all worlds in a single step.

[132] 「佛子！菩薩摩訶薩有十種手。何等為十？所謂：深信手，於佛所說，一向忍可，究竟受持故；布施手，有來求者，隨其所欲皆令充滿故；先意問訊手，舒展右掌相迎引故；供養諸佛手，集眾福德無疲厭故；多聞善巧手，悉斷一切眾生疑故；令超三界手，授與眾生拔出欲泥故；置於彼岸手，四暴流中救溺眾生故；不吝正法手，所有妙法悉以開示故；善用眾論手，以智慧藥滅身心病故；恒持智寶手，開法光明破煩惱闇故。是為十。若諸菩薩安住此法，則得如來無上手，普覆十方一切世界。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of hands. What are these ten? Namely:

The hand of deep faith, because they ultimately accept and uphold what the Buddha teaches
The hand of giving, because they fulfill all the wishes of those who come seeking
The hand of greeting, because they extend their right palm in welcome
The hand of making offerings to all Buddhas, because they tirelessly accumulate all merits
The hand of vast learning and skillfulness, because they cut off all beings' doubts
The hand of transcending the three realms, because they help beings pull out from the mud of desire
The hand of placing beings on the other shore, because they rescue beings drowning in the four torrents
The hand of not begrudging the true Dharma, because they reveal all wonderful dharmas
The hand of skillfully using various treatises, because they use the medicine of wisdom to eliminate bodily and mental illnesses
The hand of constantly holding wisdom jewels, because they open the light of Dharma to break the darkness of afflictions

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed hands that universally cover all worlds in the ten directions.

[133] 「佛子！菩薩摩訶薩有十種腹。何等為十？所謂；離諂曲腹，心清淨故；離幻偽腹，性質直故；不虛假腹，無險詖故；無欺奪腹，於一切物無所貪故；斷煩惱腹，具智慧故；清淨心腹，離諸惡故；觀察飲食腹，念如實法故；觀察無作腹，覺悟緣起故；覺悟一切出離道腹，善成熟深心故；遠離一切邊見垢腹，令一切眾生得入佛腹故。是為十。若諸菩薩安住此法，則得如來無上廣大腹，悉能容受一切眾生。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of belly. What are these ten? Namely:

The belly free from flattery, because their mind is pure
The belly free from illusion, because their nature is straightforward
The belly that is not false, because it is without deception
The belly free from cheating and stealing, because they have no greed for any things
The belly that cuts off afflictions, because they possess wisdom
The belly of pure mind, because they are free from all evils
The belly that contemplates food and drink, because they are mindful of true dharma
The belly that contemplates non-action, because they awaken to dependent origination
The belly that awakens to all paths of transcendence, because they well mature their profound mind
The belly free from all extreme views and defilements, because they enable all beings to enter the Buddha's belly

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast belly that can contain all beings.

[134] 「佛子！菩薩摩訶薩有十種藏。何等為十？所謂：不斷佛種是菩薩藏，開示佛法無量威德故；增長法種是菩薩藏，出生智慧廣大光明故；住持僧種是菩薩藏，令其得入不退法輪故；覺悟正定眾生是菩薩藏，善隨其時不逾一念故；究竟成熟不定眾生是菩薩藏，令因相續無有間斷故；為邪定眾生發起大悲是菩薩藏，令未來因悉得成就故；滿佛十力不可壞因是菩薩藏，具降伏魔軍無對善根故；最勝無畏大師子吼是菩薩藏，令一切眾生皆歡喜故；得佛十八不共法是菩薩藏，智慧普入一切處故；普了知一切眾生、一切剎、一切法、一切佛是菩薩藏，於一念中悉明見故。是為十。若諸菩薩安住此法，則得如來無上善根不可壞大智慧藏。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of treasury. What are these ten? Namely:

The bodhisattva treasury of not cutting off the Buddha lineage, because they reveal the boundless majesty of Buddha's Dharma
The bodhisattva treasury of increasing the Dharma lineage, because they give rise to vast light of wisdom
The bodhisattva treasury of upholding the Sangha lineage, because they enable entry into the irreversible Dharma wheel
The bodhisattva treasury of awakening beings of definite nature, because they skillfully follow their timing without missing a single thought
The bodhisattva treasury of ultimately maturing beings of indefinite nature, because they cause their causes to continue without interruption
The bodhisattva treasury of arousing great compassion for beings of wrong nature, because they enable future causes to be fulfilled
The bodhisattva treasury of fulfilling the indestructible causes of the Buddha's ten powers, because they possess the matchless good roots of subduing māras' armies
The bodhisattva treasury of supreme fearless lion's roar, because they cause all beings to rejoice
The bodhisattva treasury of attaining the Buddha's eighteen unique qualities, because their wisdom universally enters all places
The bodhisattva treasury of universally understanding all beings, all lands, all dharmas, and all Buddhas, because they clearly see all in a single thought-moment

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed treasury of indestructible great wisdom of good roots.

[135] 「佛子！菩薩摩訶薩有十種心。何等為十？所謂：精勤心，一切所作悉究竟故；不懈心，積集相好福德行故；大勇健心，摧破一切諸魔軍故；如理行心，除滅一切諸煩惱故；不退轉心，乃至菩提終不息故；性清淨心，知心不動無所著故；知眾生心，隨其解欲令出離故；令入佛法大梵住心，知諸眾生種種解欲，不以別乘而救護故；空、無相、無願、無作心，見三界相不取著故；卐字相金剛堅固勝藏莊嚴心，一切眾生數等魔來乃至不能動一毛故。是為十。若諸菩薩安住此法，則得如來無上大智光明藏心。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of mind. What are these ten? Namely:

The diligent mind, because they bring all actions to completion
The untiring mind, because they accumulate practices of merit for the marks and characteristics
The greatly courageous mind, because they crush all māras' armies
The mind of practicing according to principle, because they eliminate all afflictions
The irreversible mind, because they never cease until attaining bodhi
The naturally pure mind, because they know the mind is unmoving and unattached
The mind that knows beings, because they help them transcend according to their understanding and desires
The mind that dwells in great Brahma qualities to lead beings into Buddha's Dharma, because they know beings' various understandings and desires and do not rescue them through separate vehicles
The mind of emptiness, signlessness, wishlessness and non-action, because they see the characteristics of the three realms without grasping
The mind adorned with the svastika sign's vajra-firm supreme treasury, because even if māras equal in number to all beings come, they cannot move even a single hair

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed treasury of great wisdom's light mind.

[136] 「佛子！菩薩摩訶薩有十種被甲。何等為十？所謂：被大慈甲，救護一切眾生故；被大悲甲，堪忍一切諸苦故；被大願甲，一切所作究竟故；被迴向甲，建立一切佛莊嚴故；被福德甲，饒益一切諸眾生故，被波羅蜜甲，度脫一切諸含識故；被智慧甲，滅一切眾生煩惱闇故；被善巧方便甲，生普門善根故；被一切智心堅固不散亂甲，不樂餘乘故；被一心決定甲，於一切法離疑惑故。是為十。若諸菩薩安住此法，則被如來無上甲冑，悉能摧伏一切魔軍。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of armor. What are these ten? Namely:

The armor of great loving-kindness, for rescuing and protecting all beings
The armor of great compassion, for enduring all sufferings
The armor of great vows, for bringing all endeavors to completion
The armor of dedication, for establishing all Buddha adornments
The armor of merit, for benefiting all beings
The armor of perfections (pāramitās), for liberating all sentient beings
The armor of wisdom, for eliminating all beings' darkness of afflictions
The armor of skillful means, for giving rise to good roots through universal gateways
The armor of firm and undistracted all-knowing mind, for not delighting in other vehicles
The armor of single-minded determination, for being free from doubts about all dharmas

These are the ten. If bodhisattvas abide in these dharmas, they will don the Tathāgata's unsurpassed armor and be able to crush all māras' armies.

[137] 「佛子！菩薩摩訶薩有十種器仗。何等為十？所謂；布施是菩薩器仗，摧破一切慳吝故；持戒是菩薩器仗，棄捨一切毀犯故；平等是菩薩器仗，斷除一切分別故；智慧是菩薩器仗，消滅一切煩惱故；正命是菩薩器仗，遠離一切邪命故；善巧方便是菩薩器仗，於一切處示現故；略說貪、瞋、癡等一切煩惱是菩薩器仗，以煩惱門度眾生故；生死是菩薩器仗，不斷菩薩行教化眾生故；說如實法是菩薩器仗，能破一切執著故；一切智是菩薩器仗，不捨菩薩行門故。是為十。若諸菩薩安住此法，則能除滅一切眾生長夜所集煩惱結使。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of weapons. What are these ten? Namely:

Giving is the bodhisattva's weapon, because it crushes all stinginess
Moral conduct is the bodhisattva's weapon, because it abandons all transgressions
Equality is the bodhisattva's weapon, because it cuts off all discrimination
Wisdom is the bodhisattva's weapon, because it eliminates all afflictions
Right livelihood is the bodhisattva's weapon, because it stays far from all wrong livelihood
Skillful means is the bodhisattva's weapon, because it manifests in all places
In brief, all afflictions like greed, anger, and delusion are the bodhisattva's weapon, because they use the gateway of afflictions to liberate beings
Birth and death is the bodhisattva's weapon, because they never cease their bodhisattva practice of teaching beings
Speaking the true dharma is the bodhisattva's weapon, because it can break all attachments
All-knowledge is the bodhisattva's weapon, because they never abandon the gateway of bodhisattva practice

These are the ten. If bodhisattvas abide in these dharmas, they will be able to eliminate all beings' afflictions and fetters accumulated through the long night [of ignorance].

[138] 「佛子！菩薩摩訶薩有十種首。何等為十？所謂：涅槃首，無能見頂故；尊敬首，一切人、天所敬禮故；廣大勝解首，三千界中最為勝故；第一善根首，三界眾生咸供養故；荷戴眾生首，成就頂上肉髻相故；不輕賤他首，於一切處常尊勝故；般若波羅蜜首，長養一切功德法故；方便智相應首，普現一切同類身故；教化一切眾生首，以一切眾生為弟子故；守護諸佛法眼首，能令三寶種不斷絕故。是為十。若諸菩薩安住此法，則得如來無上大智慧首。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of head. What are these ten? Namely:

The head of nirvāṇa, because none can see its crown
The head of reverence, because all humans and devas bow in respect
The head of vast superior understanding, because it is supreme among the three thousand worlds
The head of supreme good roots, because beings of the three realms all make offerings
The head of bearing beings, because they perfect the uṣṇīṣa mark on their crown
The head of not despising others, because they are always honored and supreme in all places
The head of prajñāpāramitā, because it nurtures all meritorious dharmas
The head according with skillful wisdom, because they universally manifest all bodies of the same kind
The head of teaching all beings, because they make all beings their disciples
The head of protecting the Buddhas' Dharma eye, because they can prevent the Three Jewels' lineage from being cut off

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed head of great wisdom.

[139] 「佛子！菩薩摩訶薩有十種眼。所謂：肉眼，見一切色故；天眼，見一切眾生心故；慧眼，見一切眾生諸根境界故；法眼，見一切法如實相故；佛眼，見如來十力故；智眼，知見諸法故；光明眼，見佛光明故；出生死眼，見涅槃故；無礙眼，所見無障故；一切智眼，見普門法界故。是為十。若諸菩薩安住此法，則得如來無上大智慧眼

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of eyes. What are these ten? Namely:

The physical eye, for seeing all forms
The divine eye, for seeing all beings' minds
The wisdom eye, for seeing all beings' faculties and realms
The Dharma eye, for seeing all dharmas' true characteristics
The Buddha eye, for seeing the Tathāgata's ten powers
The knowledge eye, for knowing and seeing all dharmas
The light eye, for seeing Buddha's light
The eye transcending birth and death, for seeing nirvāṇa
The unobstructed eye, for seeing without obstacles
The all-knowing eye, for seeing the universal gateway of the dharma realm

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom eye.

[140] 「佛子！菩薩摩訶薩有十種耳。何等為十？所謂：聞讚歎聲，斷除貪愛；聞毀呰聲，斷除瞋恚；聞說二乘，不著不求；聞菩薩道，歡喜踊躍；聞地獄等諸苦難處，起大悲心，發弘誓願；聞說人、天勝妙之事，知彼皆是無常之法；聞有讚歎諸佛功德，勤加精進，令速圓滿；聞說六度、四攝等法，發心修行，願到彼岸；聞十方世界一切音聲，悉知如響，入不可說甚深妙義；菩薩摩訶薩從初發心乃至道場，常聞正法未曾暫息，而恒不捨化眾生事。是為十。若諸菩薩成就此法，則得如來無上大智慧耳。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of ears. What are these ten? Namely:

Hearing sounds of praise, they eliminate greed and attachment
Hearing sounds of criticism, they eliminate anger and hatred
Hearing about the two vehicles, they neither attach to nor seek them
Hearing of the bodhisattva path, they are filled with joy and delight
Hearing of the hells and other places of suffering, they give rise to great compassion and make vast vows
Hearing of the excellent matters of humans and devas, they know these are all impermanent dharmas
Hearing praise of the Buddhas' merits, they diligently strive to quickly perfect them
Hearing of the six perfections, four means of gathering, and other such dharmas, they resolve to practice and vow to reach the other shore
Hearing all sounds in the worlds of the ten directions, they know them all as echoes and enter into ineffable profound wonderful meanings
From their initial generation of bodhicitta until reaching the site of enlightenment, bodhisattva mahāsattvas constantly hear the true Dharma without pause, while never abandoning the work of transforming beings

These are the ten. If bodhisattvas perfect these dharmas, they will attain the Tathāgata's unsurpassed great wisdom ear.

[141] 「佛子！菩薩摩訶薩有十種鼻。何等為十？所謂：聞諸臭物不以為臭；聞諸香氣不以為香；香臭俱聞，其心平等；非香非臭，安住於捨；若聞眾生衣服、臥具及其肢體所有香臭，則能知彼貪、恚、愚癡等分之行；若聞諸伏藏草木等香，皆如對目前，分明辨了；若聞下至阿鼻地獄、上至有頂眾生之香，皆知彼過去所行之行；若聞諸聲聞布施、持戒、多聞慧香，住一切智心，不令散動；若聞一切菩薩行香，以平等慧入如來地；聞一切佛智境界香，亦不廢捨諸菩薩行。是為十。若諸菩薩成就此法，則得如來無量無邊清淨鼻。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of nose. What are these ten? Namely:

When smelling foul things, they do not consider them foul
When smelling fragrant things, they do not consider them fragrant
When smelling both fragrant and foul things, their minds remain equal
For neither fragrant nor foul things, they abide in equanimity
When smelling beings' clothes, bedding, and bodies' fragrances and odors, they can know their practices of greed, anger, and delusion
When smelling the fragrances of hidden treasures, plants and trees, they perceive them as clearly as if seeing them
When smelling the fragrances of beings from the Avīci hell up to the peak of existence, they know their past practices
When smelling the fragrances of śrāvakas' giving, morality, and wisdom of much learning, they maintain the mind of all-knowledge without distraction
When smelling the fragrances of all bodhisattvas' practices, they enter the Tathāgata's ground with equal wisdom
When smelling the fragrances of all Buddha wisdom realms, they still do not abandon the bodhisattva practices

These are the ten. If bodhisattvas perfect these dharmas, they will attain the Tathāgata's immeasurable and boundless pure nose.

[142] 「佛子！菩薩摩訶薩有十種舌。何等為十？所謂：開示演說無盡眾生行舌；開示演說無盡法門舌；讚歎諸佛無盡功德舌；演暢辭辯無盡舌；開闡大乘助道舌；遍覆十方虛空舌；普照一切佛剎舌；普使眾生悟解舌；悉令諸佛歎喜舌；降伏一切諸魔外道，除滅一切生死煩惱，令至涅槃舌。是為十。若諸菩薩成就此法，則得如來遍覆一切諸佛國土無上舌。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of tongue. What are these ten? Namely:

The tongue that reveals and expounds the inexhaustible practices of beings
The tongue that reveals and expounds inexhaustible Dharma gates
The tongue that praises the Buddhas' inexhaustible merits
The tongue of inexhaustible eloquent expression
The tongue that expounds the aids to the Mahāyāna path
The tongue that pervades the space of the ten directions
The tongue that universally illuminates all buddha-lands
The tongue that universally causes beings to awaken and understand
The tongue that causes all Buddhas to praise with joy
The tongue that subdues all māras and non-Buddhists, eliminates all birth-and-death afflictions, and leads beings to nirvāṇa

These are the ten. If bodhisattvas perfect these dharmas, they will attain the Tathāgata's unsurpassed tongue that pervades all buddha-lands.

[143] 「佛子！菩薩摩訶薩有十種身。何等為十？所謂：人身，為教化一切諸人故；非人身，為教化地獄、畜生、餓鬼故；天身，為教化欲界、色界、無色界眾生故；學身，示現學地故；無學身，示現阿羅漢地故；獨覺身，教化令入辟支佛地故；菩薩身，令成就大乘故；如來身，智水灌頂故；意生身，善巧出生故；無漏法身，以無功用示現一切眾生身故。是為十。若諸菩薩成就此法，則得如來無上之身。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of bodies. What are these ten? Namely:

Human body, for teaching and transforming all humans
Non-human body, for teaching and transforming beings in the hells, animals, and hungry ghosts
Celestial body, for teaching and transforming beings in the desire realm, form realm, and formless realm
Learner's body, for demonstrating the stages of learning
Non-learner's body, for demonstrating the stage of arhatship
Pratyekabuddha body, for teaching and leading beings to enter the pratyekabuddha stage
Bodhisattva body, for bringing beings to perfection in the Great Vehicle
Tathāgata body, for receiving the wisdom water consecration
Mind-made body, for skillfully manifesting birth
Undefiled Dharma body, for effortlessly manifesting all beings' bodies

These are the ten. If bodhisattvas perfect these dharmas, they will attain the Tathāgata's unsurpassed body.

[144] 「佛子！菩薩摩訶薩有十種意。何等為十？所謂上首意，發起一切善根故；安住意，深信堅固不動故；深入意，隨順佛法而解故；內了意，知諸眾生心樂故；無亂意，一切煩惱不雜故；明淨意，客塵不能染著故；善觀眾生意，無有一念失時故；善擇所作意，未曾一處生過故；密護諸根意，調伏不令馳散故；善入三昧意，深入佛三昧無我、我所故。是為十。若諸菩薩安住此法，則得一切佛無上意。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of mind. What are these ten? Namely:

The foremost mind, because it gives rise to all good roots
The steadfast mind, because of deep and firm unshakeable faith
The penetrating mind, because it understands in accordance with Buddha's Dharma
The inwardly understanding mind, because it knows all beings' mental delights
The unconfused mind, because it is unmixed with any afflictions
The clear and pure mind, because adventitious dust cannot stain it
The mind that skillfully observes beings, because it never misses a moment
The mind that skillfully chooses actions, because it has never given rise to faults anywhere
The mind that secretly guards the faculties, because it tames them and prevents them from running wild
The mind that skillfully enters samādhi, because it deeply enters the Buddha's samādhi free from self and possessions

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed mind.

[145] 「佛子！菩薩摩訶薩有十種行。何等為十？所謂：聞法行，愛樂於法故；說法行，利益眾生故；離貪、恚，癡怖畏行，調伏自心故；欲界行，教化欲界眾生故；色、無色界三昧行，令速轉還故；趣向法義行，速得智慧故；一切生處行，自在教化眾生故；一切佛剎行，禮拜供養諸佛故；涅槃行，不斷生死相續故；成滿一切佛法行，不捨菩薩法行故。是為十。若諸菩薩安住此法，則得如來無來無去行。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of conduct. What are these ten? Namely:

The conduct of hearing the Dharma, because they delight in the Dharma
The conduct of speaking the Dharma, because they benefit beings
The conduct of leaving behind greed, anger, delusion and fear, because they tame their own minds
The conduct in the desire realm, because they teach beings in the desire realm
The conduct of samādhi in the form and formless realms, because they cause quick return
The conduct of heading toward the meaning of Dharma, because they quickly attain wisdom
The conduct in all places of birth, because they freely teach beings
The conduct in all buddha-lands, because they bow to and make offerings to all Buddhas
The conduct of nirvāṇa, because they do not cut off the continuity of birth and death
The conduct of fulfilling all Buddha dharmas, because they do not abandon the bodhisattva practices

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's conduct of neither coming nor going.

[146] 「佛子！菩薩摩訶薩有十種住。何等為十？所謂：菩提心住，曾不忘失故；波羅蜜住，不厭助道故；說法住，增長智慧故；阿蘭若住，證大禪定故；隨順一切智頭陀知足四聖種住，少欲少事故；深信住，荷負正法故；親近如來住，學佛威儀故；出生神通住，圓滿大智故；得忍住，滿足授記故；道場住，具足力、無畏、一切佛法故。是為十。若諸菩薩安住此法，則得一切智無上住。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of abode. What are these ten? Namely:

The abode of bodhicitta, because they never forget it
The abode of the pāramitās, because they never tire of aiding the path
The abode of teaching Dharma, because it increases wisdom
The abode of araṇya (solitude), because they realize great meditation
The abode of in accordance with all-knowledge in the dhūta practices, contentment, and four noble lineages, because of few desires and few affairs
The abode of deep faith, because they bear the burden of the true Dharma
The abode of the Tathāgata, because they learn the Buddha's dignified conduct
The abode of producing spiritual powers, because they perfect great wisdom
The abode of patience, because they fulfill their prediction
The abode of the site of enlightenment, because they are complete in powers, fearlessnesses, and all Buddha dharmas

These are the ten. If bodhisattvas abide in these dharmas, they will attain the unsurpassed abode of all-knowledge.

[147] 「佛子！菩薩摩訶薩有十種坐。何等為十？所謂：轉輪王坐，興十善道故；四天王坐，於一切世間自在安立佛法故；帝釋坐，與一切眾生為勝主故；梵天坐，於自他心得自在故；師子坐，能說法故；正法坐，以總持辯才力而開示故；堅固坐，誓願究竟故；大慈坐，令惡眾生悉歡喜故；大悲坐，忍一切苦不疲厭故；金剛坐，降伏眾魔及外道故。是為十。若諸菩薩安住此法，則得如來無上正覺坐。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of seats. What are these ten? Namely:

The wheel-turning king's seat, for promoting the ten wholesome paths
The four heavenly kings' seat, for freely establishing Buddha's Dharma in all worlds
Indra's seat, for being the supreme lord of all beings
Brahma's seat, for attaining mastery over one's own and others' minds
The lion's seat, for being able to expound the Dharma
The true Dharma seat, for revealing through the power of dhāraṇīs and eloquence
The firm seat, for bringing vows to ultimate fulfillment
The great kindness seat, for causing evil beings to all rejoice
The great compassion seat, for enduring all suffering without weariness
The vajra seat, for subduing all māras and non-Buddhists

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed seat of perfect enlightenment.

[148] 「佛子！菩薩摩訶薩有十種臥。何等為十？所謂：寂靜臥，身心憺怕故；禪定臥，如理修行故；三昧臥，身心柔軟故；梵天臥，不惱自他故；善業臥，於後不悔故；正信臥，不可傾動故；正道臥，善友開覺故；妙願臥，善巧迴向故；一切事畢臥，所作成辦故；捨諸功用臥，一切慣習故。是為十。若諸菩薩安住此法，則得如來無上大法臥，悉能開悟一切眾生。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of lying down. What are these ten? Namely:

Lying down in tranquility, because their body and mind are peaceful
Lying down in meditation, because they practice according to principle
Lying down in samādhi, because their body and mind are gentle and soft
Lying down like Brahma, because they do not trouble self or others
Lying down in good karma, because they will have no later regrets
Lying down in right faith, because they cannot be shaken
Lying down in the right path, because good friends awaken them
Lying down in wonderful vows, because of skillful dedication
Lying down with all tasks complete, because their work is accomplished
Lying down abandoning all effort, because of complete habituation

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great Dharma lying down and be able to awaken all beings.

[149] 「佛子！菩薩摩訶薩有十種所住處。何等為十？所謂；以大慈為所住處，於一切眾生心平等故；以大悲為所住處，不輕未學故；以大喜為所住處，離一切憂惱故；以大捨為所住處，於有為、無為平等故；以一切波羅蜜為所住處，菩提心為首故；以一切空為所住處，善巧觀察故；以無相為所住處，不出正位故；以無願為所住處，觀察受生故；以念慧為所住處，忍法成滿故；以一切法平等為所住處，得授記別故。是為十。若諸菩薩安住此法，則得如來無上無礙所住處。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of dwelling places. What are these ten? Namely:

They dwell in great loving-kindness, because their minds are equal toward all beings
They dwell in great compassion, because they do not look down on those who have not yet learned
They dwell in great joy, because they are free from all worries and afflictions
They dwell in great equanimity, because they are equal toward the conditioned and unconditioned
They dwell in all pāramitās, because bodhicitta comes first
They dwell in all emptiness, because of skillful observation
They dwell in signlessness, because they do not depart from the right position
They dwell in wishlessness, because they observe taking birth
They dwell in mindfulness and wisdom, because they perfect the dharma of patience
They dwell in the equality of all dharmas, because they receive prediction

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed unobstructed dwelling place.

[150] 「佛子！菩薩摩訶薩有十種所行處。何等為十？所謂：以正念為所行處，滿足念處故；以諸趣為所行處，正覺法趣故；以智慧為所行處，得佛歡喜故；以波羅蜜為所行處，滿足一切智智故；以四攝為所行處，教化眾生故；以生死為所行處，積集善根故；以與一切眾生雜談戲為所行處，隨應教化令永離故；以神通為所行處，知一切眾生諸根境界故；以善巧方便為所行處，般若波羅蜜相應故；以道場為所行處，成一切智而不斷菩薩行故。是為十。若諸菩薩安住此法，則得如來無上大智慧所行處。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of places of practice. What are these ten? Namely:

They take right mindfulness as their place of practice, for fulfilling the foundations of mindfulness
They take all destinies as their place of practice, for rightly awakening to the direction of dharma
They take wisdom as their place of practice, for gaining the Buddha's joy
They take the pāramitās as their place of practice, for fulfilling all-knowledge
They take the four means of gathering as their place of practice, for teaching beings
They take birth and death as their place of practice, for accumulating good roots
They take casual conversation and play with all beings as their place of practice, for teaching them according to their needs and causing them to forever transcend
They take spiritual powers as their place of practice, for knowing all beings' faculties and realms
They take skillful means as their place of practice, for according with prajñāpāramitā
They take the site of enlightenment as their place of practice, for attaining all-knowledge while not cutting off bodhisattva practices

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed place of great wisdom practice.

[151] 「佛子！菩薩摩訶薩有十種觀察。何等為十？所謂：知諸業觀察，微細悉見故；知諸趣觀察，不取眾生故；知諸根觀察，了達無根故；知諸法觀察，不壞法界故；見佛法觀察，勤修佛眼故；得智慧觀察，如理說法故；無生忍觀察，決了佛法故；不退地觀察，滅一切煩惱，超出三界、二乘地故；灌頂地觀察，於一切佛法自在不動故；善覺智三昧觀察，於一切十方施作佛事故。是為十。若諸菩薩安住此法，則得如來無上大觀察智。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of observation. What are these ten? Namely:

Observation of knowing all karma, because they see all subtleties
Observation of knowing all destinies, because they do not grasp beings
Observation of knowing all faculties, because they understand there are no real faculties
Observation of knowing all dharmas, because they do not damage the dharma realm
Observation of seeing Buddha dharmas, because they diligently cultivate the Buddha eye
Observation of attaining wisdom, because they explain dharma according to principle
Observation of the patience of non-arising, because they decisively understand Buddha's dharma
Observation of the stage of non-regression, because they extinguish all afflictions and transcend the three realms and grounds of the two vehicles
Observation of the stage of consecration, because they are unmoved in mastery of all Buddha dharmas
Observation of good awakening wisdom samādhi, because they perform Buddha's work throughout the ten directions

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great observing wisdom.

[152] 「佛子！菩薩摩訶薩有十種普觀察。何等為十？所謂：普觀一切諸來求者，以無違心滿其意故；普觀一切犯戒眾生，安置如來淨戒中故；普觀一切害心眾生，安置如來忍力中故；普觀一切懈怠眾生，勸令精勤不捨荷負大乘擔故；普觀一切亂心眾生，令住如來一切智地無散動故；普觀一切惡慧眾生，令除疑惑破有見故；普觀一切平等善友，順其教命住佛法故；普觀一切所聞之法，疾得證見最上義故；普觀一切無邊眾生，常不捨離大悲力故；普觀一切諸佛之法，速得成就一切智故。是為十。若諸菩薩安住此法，則得如來無上大智慧普觀察。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of universal observation. What are these ten? Namely:

Universal observation of all who come seeking, to fulfill their wishes with a non-opposing mind
Universal observation of all beings who violate precepts, to establish them in the Tathāgata's pure precepts
Universal observation of all beings with harmful minds, to establish them in the Tathāgata's power of patience
Universal observation of all lazy beings, to encourage them to be diligent and not abandon carrying the burden of the Great Vehicle
Universal observation of all beings with scattered minds, to cause them to dwell unmoving in the Tathāgata's ground of all-knowledge
Universal observation of all beings with evil wisdom, to cause them to eliminate doubts and break views of existence
Universal observation of all equal good friends, to follow their teachings and dwell in Buddha's Dharma
Universal observation of all heard dharmas, to quickly realize and see their supreme meaning
Universal observation of all boundless beings, to never abandon the power of great compassion
Universal observation of all Buddha dharmas, to quickly accomplish all-knowledge

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom of universal observation.

[153] 「佛子！菩薩摩訶薩有十種奮迅。何等為十？所謂：牛王奮迅，映蔽一切天、龍、夜叉、乾闥婆等諸大眾故；象王奮迅，心善調柔，荷負一切諸眾生故；龍王奮迅，興大法密雲，耀解脫電光，震如實義雷，降諸根、力、覺分、禪定、解脫、三昧甘露雨故；大金翅鳥王奮迅，竭貪愛水，破愚癡[穀-禾+卵]，搏撮煩惱諸惡毒龍，令出生死大苦海故；大師子王奮迅，安住無畏平等大智以為器仗，摧伏眾魔及外道故；勇健奮迅，能於生死大戰陣中摧滅一切煩惱怨故；大智奮迅，知蘊、界、處及諸緣起，自在開示一切法故；陀羅尼奮迅，以念慧力持法不忘，隨眾生根為宣說故；辯才奮迅，無礙迅疾分別一切，咸令受益心歡喜故；如來奮迅，一切智智助道之法皆悉成滿，以一念相應慧，所應得者一切皆得，所應悟者一切皆悟，坐師子座降魔怨敵，成阿耨多羅三藐三菩提故。是為十。若諸菩薩安住此法，則得諸佛於一切法無上自在奮迅。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of vigorous action. What are these ten? Namely:

The vigorous action of a bull king, because they outshine all great assemblies of devas, nāgas, yakṣas, gandharvas, and others
The vigorous action of an elephant king, because their minds are well-tamed and gentle, bearing the burden of all beings
The vigorous action of a dragon king, raising great dense Dharma clouds, flashing liberation's lightning, thundering true meaning, and raining down the sweet dew of faculties, powers, factors of enlightenment, meditation, liberation, and samādhi
The vigorous action of a great garuḍa king, drying up the waters of craving, breaking the shell of ignorance, seizing the poisonous dragons of afflictions, causing beings to emerge from the great ocean of birth and death
The vigorous action of a great lion king, abiding in fearless equal great wisdom as their weapon, subduing all māras and non-Buddhists
The vigorous action of a hero, able to destroy all affliction enemies in the great battlefield of birth and death
The vigorous action of great wisdom, knowing the aggregates, elements, sense fields and dependent origination, freely explaining all dharmas
The vigorous action of dhāraṇī, holding the Dharma without forgetting through the power of mindfulness and wisdom, teaching according to beings' faculties
The vigorous action of eloquence, swiftly distinguishing everything without obstruction, causing all to benefit and rejoice
The vigorous action of a Tathāgata, perfecting all dharmas that aid the path of omniscient wisdom, attaining all that should be attained and awakening to all that should be awakened to through wisdom associated with a single thought-moment, sitting on the lion throne subduing māra enemies, and attaining supreme perfect enlightenment

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Buddhas' unsurpassed sovereign vigorous action in all dharmas.

[154] 「佛子！菩薩摩訶薩有十種師子吼。何等為十？所謂：唱言：『我當必定成正等覺。』是菩提心大師子吼。『我當令一切眾生，未度者度，未脫者脫，未安者安，未涅槃者令得涅槃。』是大悲大師子吼。『我當令佛、法、僧種無有斷絕。』是報如來恩大師子吼。『我當嚴淨一切佛剎。』是究竟堅誓大師子吼。『我當除滅一切惡道及諸難處。』是自持淨戒大師子吼。『我當滿足一切諸佛身、語及意相好莊嚴。』是求福無厭大師子吼。『我當成滿一切諸佛所有智慧。』是求智無厭大師子吼。『我當除滅一切眾魔及諸魔業。』是修正行斷諸煩惱大師子吼。『我當了知一切諸法無我，無眾生、無壽命、無補伽羅，空、無相、無願，淨如虛空。』是無生法忍大師子吼。最後生菩薩震動一切諸佛國土悉令嚴淨，是時，一切釋、梵、四王咸來讚請：『唯願菩薩以無生法而現受生！』菩薩則以無礙慧眼普觀世間：『一切眾生無如我者。』即於王宮示現誕生，自行七步大師子吼：『我於世間最勝第一，我當永盡生死邊際。』是如說而作大師子吼。是為十。若諸菩薩安住此法，則得如來無上大師子吼。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of lion's roar. What are these ten? Namely:

The great lion's roar of bodhicitta, declaring: 'I will definitely attain perfect enlightenment.'
The great lion's roar of great compassion: 'I will cause all beings who have not yet crossed over to cross over, those not yet liberated to be liberated, those not yet at peace to be at peace, and those not yet in nirvāṇa to attain nirvāṇa.'
The great lion's roar of repaying the Tathāgata's kindness: 'I will ensure the lineages of Buddha, Dharma, and Sangha never cease.'
The great lion's roar of ultimate firm vows: 'I will adorn and purify all buddha-lands.'
The great lion's roar of maintaining pure precepts: 'I will eliminate all evil paths and difficult circumstances.'
The great lion's roar of insatiable seeking of merit: 'I will perfect all the Buddhas' physical, verbal, and mental marks and adornments.'
The great lion's roar of insatiable seeking of wisdom: 'I will perfect all the Buddhas' wisdom.'
The great lion's roar of practicing correctly and cutting off afflictions: 'I will eliminate all māras and māras' deeds.'
The great lion's roar of the patience of non-arising: 'I will realize that all dharmas are without self, without beings, without life span, without person, empty, signless, wishless, pure like space.'
The great lion's roar of acting according to speech: When a bodhisattva in their final life shakes all buddha-lands making them pure and adorned, all Śakras, Brahmas, and Four Kings come to praise and request: 'May the Bodhisattva manifest birth through the dharma of non-arising!' The Bodhisattva then observes the world with unobstructed wisdom eyes: 'No being is like me.' Then in the royal palace they manifest birth, take seven steps and make the great lion's roar: 'I am supreme and foremost in the world. I will forever end the bounds of birth and death.'

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great lion's roar.

[155] 「佛子！菩薩摩訶薩有十種清淨施。何等為十？所謂：平等施，不揀眾生故；隨意施，滿其所願故；不亂施，令得利益故；隨宜施，知上、中、下故；不住施，不求果報故；開捨施，心不戀著故；一切施，究竟清淨故；迴向菩提施，遠離有為、無為故；教化眾生施，乃至道場不捨故；三輪清淨施，於施者、受者及以施物正念觀察如虛空故。是為十。若諸菩薩安住此法，則得如來無上清淨廣大施。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure giving. What are these ten? Namely:

Equal giving, because they do not discriminate among beings
Giving according to wishes, because they fulfill others' desires
Orderly giving, because they cause beings to gain benefit
Appropriate giving, because they know superior, middling and inferior
Non-abiding giving, because they do not seek rewards
Open-handed giving, because their minds are not attached
Complete giving, because it is ultimately pure
Giving dedicated to enlightenment, because they transcend the conditioned and unconditioned
Giving that teaches beings, because they never abandon them until enlightenment
Three-wheel pure giving, because they correctly contemplate the giver, receiver and gift as like empty space

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed pure and vast giving.

[156] 「佛子！菩薩摩訶薩有十種清淨戒。何等為十？所謂：身清淨戒，護身三惡故；語清淨戒，離語四過故；心清淨戒，永離貪、瞋、邪見故；不破一切學處清淨戒，於一切人、天中作尊主故；守護菩提心清淨戒，不樂小乘故；守護如來所制清淨戒，乃至微細罪生大怖畏故；隱密護持清淨戒，善拔犯戒眾生故；不作一切惡清淨戒，誓修一切善法故；遠離一切有見清淨戒，於戒無著故；守護一切眾生清淨戒，發起大悲故。是為十。若諸菩薩安住此法，則得如來無上無過失清淨戒。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure precepts. What are these ten? Namely:

Pure precepts of body, because they guard against the three physical evils
Pure precepts of speech, because they avoid the four verbal faults
Pure precepts of mind, because they permanently abandon greed, anger, and wrong views
Pure precepts of not violating any training rules, because they become honored leaders among all humans and devas
Pure precepts of protecting bodhicitta, because they take no delight in the lesser vehicle
Pure precepts of protecting what the Tathāgata established, because they feel great fear even toward minute offenses
Pure precepts of secret protection, because they skillfully rescue beings who violate precepts
Pure precepts of not committing any evil, because they vow to cultivate all good dharmas
Pure precepts of transcending all views of existence, because they are unattached to precepts
Pure precepts of protecting all beings, because they give rise to great compassion

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed and faultless pure precepts.

[157] 「佛子！菩薩摩訶薩有十種清淨忍。何等為十？所謂：安受呰辱清淨忍，護諸眾生故；安受刀杖清淨忍，善護自他故；不生恚害清淨忍，其心不動故；不責卑賤清淨忍，為上能寬故；有歸咸救清淨忍，捨自身命故；遠離我慢清淨忍，不輕未學故；殘毀不瞋清淨忍，觀察如幻故；有犯無報清淨忍，不見自他故；不隨煩惱清淨忍，離諸境界故；隨順菩薩真實智知一切法無生清淨忍，不由他教，入一切智境界故。是為十。若諸菩薩安住其中，則得一切諸佛不由他悟無上法忍。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure patience. What are these ten? Namely:

Pure patience in peacefully accepting abuse, because they protect all beings
Pure patience in peacefully accepting weapons and sticks, because they skillfully protect self and others
Pure patience in not generating anger or harm, because their minds are unmoved
Pure patience in not blaming the lowly, because the superior can be tolerant
Pure patience in saving all who take refuge, because they abandon their own body and life
Pure patience in staying far from pride, because they do not look down on those who haven't yet learned
Pure patience in not being angry at injury, because they observe it as illusory
Pure patience in not retaliating against offenses, because they see no self or other
Pure patience in not following afflictions, because they transcend all objects
Pure patience in accordance with bodhisattvas' true wisdom knowing all dharmas as unarisen, because without being taught by others, they enter the realm of all-knowledge

These are the ten. If bodhisattvas abide in these dharmas, they will attain all Buddhas' unsurpassed patience in dharma that is not realized through others.

[158] 「佛子！菩薩摩訶薩有十種清淨精進。何等為十？所謂：身清淨精進，承事供養諸佛菩薩及諸師長，尊重福田不退轉故；語清淨精進，隨所聞法廣為他說，讚佛功德無疲倦故；意清淨精進，善能入出慈、悲、喜、捨、禪定、解脫及諸三昧無休息故；正直心清淨精進，無誑無諂，無曲無偽，一切勤修無退轉故；增勝心清淨精進，志常趣求上上智慧，願具一切白淨法故；不唐捐清淨精進，攝取布施、戒、忍、多聞及不放逸乃至菩提無中息故；摧伏一切魔清淨精進，悉能除滅貪欲、瞋恚、愚癡、邪見、一切煩惱、諸纏蓋故；成滿智慧光清淨精進，有所施為悉善觀察，咸使究竟，不令後悔，得一切佛不共法故；無來無去清淨精進，得如實智，入法界門，身、語及心皆悉平等，了相非相，無所著故；成就法光清淨精進，超過諸地，得佛灌頂，以無漏身而示歿生、出家、成道、說法、滅度，具足如是普賢事故。是為十。若諸菩薩安住此法，則得如來無上大清淨精進。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure vīrya. What are these ten? Namely:

Pure vīrya of body, serving and making offerings to all Buddhas, bodhisattvas and teachers, honoring these fields of merit without retreating
Pure vīrya of speech, extensively teaching others according to what they have heard and tirelessly praising the Buddha's merits
Pure vīrya of mind, skillfully entering and emerging from loving-kindness, compassion, joy, equanimity, meditation, liberation, and all samādhis without rest
Pure vīrya of upright mind, being without deceit, flattery, crookedness or falsity, diligently cultivating everything without retreating
Pure vīrya of progressive mind, constantly aspiring to seek the highest wisdom, wishing to possess all pure white dharmas
Pure vīrya of non-futility, embracing giving, precepts, patience, learning and non-negligence up to bodhi without pause
Pure vīrya of subduing all māras, able to eliminate greed, anger, ignorance, wrong views, all afflictions and hindrances
Pure vīrya of fulfilling wisdom light, skillfully observing all actions to bring them to completion without later regret, attaining all Buddhas' unique dharmas
Pure vīrya of no coming or going, attaining true wisdom, entering the gateway of dharmadhātu, body speech and mind all equal, understanding characteristics as non-characteristics, without attachment
Pure vīrya of accomplishing dharma light, transcending all grounds, receiving the Buddha's consecration, manifesting death, birth, leaving home, attaining enlightenment, teaching dharma and entering nirvāṇa with an undefiled body, perfecting such Universal Worthy deeds

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great pure diligence.

[159] 「佛子！菩薩摩訶薩有十種清淨禪。何等為十？所謂：常樂出家清淨禪，捨一切所有故；得真善友清淨禪，示教正道故；住阿蘭若忍風雨等清淨禪，離我、我所故；離憒閙眾生清淨禪，常樂寂靜故；心業調柔清淨禪，守護諸根故；心智寂滅清淨禪，一切音聲、諸禪定刺不能亂故；覺道方便清淨禪，觀察一切皆現證故；離於味著清淨禪，不捨欲界故；發起通明清淨禪，知一切眾生根性故；自在遊戲清淨禪，入佛三昧，知無我故。是為十。若諸菩薩安住其中，則得如來無上大清淨禪。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure dhyāna meditation. What are these ten? Namely:

Pure dhyāna of always delighting in leaving home, because they relinquish all possessions
Pure dhyāna of attaining true good friends, because they teach the right path
Pure dhyāna of dwelling in araṇya enduring wind and rain, because they transcend self and possession of self
Pure dhyāna of leaving noisy beings, because they always delight in tranquility
Pure dhyāna of tamed mental activity, because they guard all faculties
Pure dhyāna of mental wisdom's extinction, because no sounds or meditation thorns can disturb them
Pure dhyāna of skillful means for enlightenment, because they observe all things as directly realized
Pure dhyāna of transcending attachment to flavor, because they do not abandon the desire realm
Pure dhyāna of generating penetrating clarity, because they know all beings' faculties and natures
Pure dhyāna of sovereign play, because they enter Buddha samādhi knowing non-self

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great pure meditation.

[160] 「佛子！菩薩摩訶薩有十種清淨慧。何等為十？所謂：知一切因清淨慧，不壞果報故；知一切緣清淨慧，不違和合故；知不斷不常清淨慧，了達緣起皆如實故；拔一切見清淨慧，於眾生相無取捨故；觀一切眾生心行清淨慧，了知如幻故；廣大辯才清淨慧，分別諸法、問答無礙故；一切諸魔、外道、聲聞、獨覺所不能知清淨慧，深入一切如來智故；見一切佛微妙法身、見一切眾生本性清淨、見一切法皆悉寂滅、見一切剎同於虛空清淨慧，知一切相皆無礙故；一切總持、辯才、方便波羅蜜清淨慧，令得一切最勝智故；一念相應金剛智了一切法平等清淨慧，得一切法最尊智故。是為十。若諸菩薩安住其中，則得如來無障礙大智慧。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure wisdom. What are these ten? Namely:

Pure wisdom that knows all causes, because it does not destroy karmic results
Pure wisdom that knows all conditions, because it does not violate harmonious combination
Pure wisdom that knows neither discontinuity nor permanence, because it comprehends dependent origination as it truly is
Pure wisdom that uproots all views, because it neither grasps nor rejects characteristics of beings
Pure wisdom that observes all beings' mental activities, because it understands them as illusory
Pure wisdom of vast eloquence, because it discriminates all dharmas and responds to questions without obstruction
Pure wisdom that all māras, non-Buddhists, śrāvakas, and pratyekabuddhas cannot know, because it deeply enters all Tathāgatas' wisdom
Pure wisdom that sees all Buddhas' subtle Dharmakāya, sees all beings' originally pure nature, sees all dharmas as completely quiescent, and sees all lands as like space, because it knows all characteristics as unobstructed
Pure wisdom of all dhāraṇīs, eloquence, and skillful means perfections, because it causes attainment of all supreme wisdom
Pure wisdom of vajra-like understanding in accord with one thought that comprehends all dharmas as equal, because it attains the most honored wisdom of all dharmas

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unobstructed great wisdom.

[161] 「佛子！菩薩摩訶薩有十種清淨慈。何等為十？所謂：等心清淨慈，普攝眾生無所揀擇故；饒益清淨慈，隨有所作皆令歡喜故；攝物同己清淨慈，究竟皆令出生死故；不捨世間清淨慈，心常緣念集善根故；能至解脫清淨慈，普使眾生除滅一切諸煩惱故；出生菩提清淨慈，普使眾生發求一切智心故；世間無礙清淨慈，放大光明平等普照故；充滿虛空清淨慈，救護眾生無處不至故；法緣清淨慈，證於如如真實法故；無緣清淨慈，入於菩薩離生性故。是為十。若諸菩薩安住此法，則得如來無上廣大清淨慈。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure loving-kindness. What are these ten? Namely:

Pure loving-kindness of equal mind, because they universally embrace all beings without discrimination
Pure loving-kindness of benefiting, because they bring joy to all in whatever they do
Pure loving-kindness of gathering beings as oneself, because they ultimately cause all to transcend birth and death
Pure loving-kindness of not abandoning the world, because their minds constantly contemplate accumulating good roots
Pure loving-kindness of enabling liberation, because they cause all beings to eliminate all afflictions
Pure loving-kindness of generating bodhi, because they cause all beings to give rise to the mind seeking all-knowledge
Pure loving-kindness unobstructed in the world, because they emit great light equally illuminating all
Pure loving-kindness filling space, because they rescue and protect beings, reaching everywhere
Pure loving-kindness conditioned by dharma, because they realize suchness as the true dharma
Pure loving-kindness without conditions, because they enter the bodhisattvas' nature beyond birth

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast pure loving-kindness.

[162] 「佛子！菩薩摩訶薩有十種清淨悲。何等為十？所謂：無儔伴清淨悲，獨發其心故。無疲厭清淨悲，代一切眾生受苦，不以為勞故。難處受生清淨悲，為度眾生故。善趣受生清淨悲，示現無常故。為邪定眾生清淨悲，歷劫不捨弘誓故。不著己樂清淨悲，普與眾生快樂故。不求恩報清淨悲，修潔其心故。能除顛倒清淨悲，說如實法故。菩薩摩訶薩知一切法本性清淨、無染著、無熱惱，以客塵煩惱故而受眾苦；如是知已，於諸眾生而起大悲，名：本性清淨，為說無垢清淨光明法故。菩薩摩訶薩知一切法如空中鳥迹，眾生癡翳不能照了；觀察於彼，起大悲心，名：真實智，為其開示涅槃法故。是為十。若諸菩薩安住此法，則得如來無上廣大清淨悲。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure compassion. What are these ten? Namely:

Pure compassion without companions, because they generate the resolve alone
Pure compassion without weariness, because they take on the suffering of all beings without considering it a burden
Pure compassion in taking birth in difficult places, because they do so to liberate beings
Pure compassion in taking birth in good destinies, because they demonstrate impermanence
Pure compassion for beings fixed in wrongness, because they never abandon their vast vows throughout the ages
Pure compassion free from attachment to their own happiness, because they universally give happiness to beings
Pure compassion seeking no reward, because they purify their minds
Pure compassion able to eliminate inversions, because they teach the true dharma
Pure compassion of original nature - Bodhisattva mahāsattvas know all dharmas are originally pure, undefiled, and without affliction, but beings suffer due to adventitious defilements. Knowing this, they generate great compassion toward beings to teach the stainless pure luminous dharma
Pure compassion of true wisdom - Bodhisattva mahāsattvas know all dharmas are like bird tracks in the sky, but beings cannot see this due to the cataracts of ignorance. Observing this, they generate great compassion to reveal the dharma of nirvāṇa

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast pure compassion.

[163] 「佛子！菩薩摩訶薩有十種清淨喜。何等為十？所謂：發菩提心清淨喜；悉捨所有清淨喜；不嫌棄破戒眾生而教化成就清淨喜；能忍受造惡眾生，誓願救度清淨喜；捨身求法不生悔心清淨喜；自捨欲樂，常樂法樂清淨喜；令一切眾生捨資生樂，常樂法樂清淨喜；見一切佛恭敬供養無有厭足，法界平等清淨喜；令一切眾生愛樂禪定、解脫、三昧遊戲入出清淨喜；心樂具行順菩薩道一切苦行，證得牟尼寂靜不動無上定慧清淨喜。是為十。若諸菩薩安住此法，則得如來無上廣大清淨喜。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure joy. What are these ten? Namely:

Pure joy in generating bodhicitta
Pure joy in relinquishing all possessions
Pure joy in not rejecting beings who break precepts but teaching and perfecting them
Pure joy in being able to endure evil beings and vowing to save them
Pure joy in giving up the body to seek the Dharma without regret
Pure joy in abandoning sensual pleasures and constantly delighting in the joy of Dharma
Pure joy in causing all beings to abandon the pleasures of livelihood and constantly delight in the joy of Dharma
Pure joy in seeing all Buddhas, making offerings tirelessly with respect, with equality throughout the dharma realm
Pure joy in causing all beings to delight in meditation, liberation, and samādhi's playful entering and emerging
Pure joy in delighting to fully practice all ascetic practices according to the bodhisattva path, attaining the sage's silent, immovable supreme concentration and wisdom

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast pure joy.

[164] 「佛子！菩薩摩訶薩有十種清淨捨。何等為十？所謂：一切眾生恭敬供養，不生愛著清淨捨；一切眾生輕慢毀辱，不生瞋恚清淨捨；常行世間，不為世間八法所染清淨捨；於法器眾生待時而化，於無法器亦不生嫌清淨捨；不求二乘學、無學法清淨捨；心常遠離一切欲樂、順煩惱法清淨捨；不歎二乘，厭離生死清淨捨；遠離一切世間語，非涅槃語、非離欲語、不順理語、惱亂他語、聲聞獨覺語，略說乃至一切障菩薩道語皆悉遠離清淨捨；或有眾生，根已成熟發生念慧而未能知最上之法，待時方化清淨捨；或有眾生，菩薩往昔已曾教化至於佛地方可調伏，彼亦待時清淨捨；菩薩摩訶薩於彼二人，無高無下，無取無捨，遠離一切種種分別，恒住正定，入如實法，心得堪忍清淨捨。是為十。若諸菩薩安住其中，則得如來無上廣大清淨捨。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of pure equanimity (upekṣā). What are these ten? Namely:

Pure equanimity in not generating attachment when all beings respect and make offerings to them
Pure equanimity in not generating anger when all beings slight and insult them
Pure equanimity in constantly moving through the world without being defiled by the eight worldly dharmas
Pure equanimity in waiting for the right time to transform beings who are proper vessels, while not generating aversion toward those who are not proper vessels
Pure equanimity in not seeking the dharmas of śrāvaka learners and those beyond learning
Pure equanimity in constantly staying far from all desires and dharmas that accord with afflictions
Pure equanimity in not praising the two vehicles or being disgusted with birth and death
Pure equanimity in staying far from all worldly speech, speech not of nirvāṇa, speech not of dispassion, speech not according with principle, speech that disturbs others, speech of śrāvakas and pratyekabuddhas - in short, staying far from all speech that obstructs the bodhisattva path
Pure equanimity in waiting for the right time to transform beings whose faculties have ripened and who have developed mindfulness and wisdom but cannot yet know the supreme dharma
Pure equanimity in waiting for the right time for beings whom the bodhisattva taught in the past who can only be tamed when they reach the Buddha ground

Regarding these two types of beings, the bodhisattva mahāsattvas have no high or low, no grasping or rejecting, stay far from all kinds of discrimination, constantly dwell in right concentration, enter the dharma as it truly is, and their minds attain patient acceptance.

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast pure equanimity.

[165] 「佛子！菩薩摩訶薩有十種義。何等為十？所謂：多聞義，堅固修行故；法義，善巧思擇故；空義，第一義空故；寂靜義，離諸眾生諠憒故；不可說義，不著一切語言故；如實義，了達三世平等故；法界義，一切諸法一味故；真如義，一切如來順入故；實際義，了知究竟如實故；大般涅槃義，滅一切苦而修菩薩諸行故。是為十。若諸菩薩安住此法，則得一切智無上義。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of meaning. What are these ten? Namely:

The meaning of extensive learning, because of firm cultivation and practice
The meaning of dharma, because of skillful contemplation and selection
The meaning of emptiness, because of ultimate emptiness
The meaning of tranquility, because of leaving all beings' clamor
The meaning of inexpressibility, because of non-attachment to all verbal expressions
The meaning of suchness, because of comprehending the equality of the three times
The meaning of dharmadhātu, because all dharmas are of one taste
The meaning of true suchness, because all Tathāgatas enter in accordance with it
The meaning of reality, because of ultimately knowing things as they truly are
The meaning of great parinirvāṇa, because of eliminating all suffering while cultivating bodhisattva practices

These are the ten. If bodhisattvas abide in these dharmas, they will attain the unsurpassed meaning of all-knowledge.

[166] 「佛子！菩薩摩訶薩有十種法。何等為十？所謂：真實法，如說修行故；離取法，能取、所取悉離故；無諍法，無有一切惑諍故；寂滅法，滅除一切熱惱故；離欲法，一切貪欲皆斷故；無分別法，攀緣分別永息故；無生法，猶如虛空不動故；無為法，離生、住、滅諸相故；本性法，自性無染清淨故；捨一切烏波提涅槃法，能生一切菩薩行，修習不斷故。是為十。若諸菩薩安住其中，則得如來無上廣大法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of dharmas. What are these ten? Namely:

The dharma of truth, because they practice according to what is taught
The dharma of abandoning grasping, because they leave behind both grasper and grasped
The dharma of non-contention, because they have no deluded disputes
The dharma of extinction, because they eliminate all afflictive heat
The dharma of being free from desire, because they cut off all craving
The dharma of non-discrimination, because they forever cease discriminating thoughts
The dharma of non-arising, because they are unmoved like space
The dharma of the unconditioned, because they transcend the characteristics of arising, abiding and ceasing
The dharma of original nature, because their self-nature is undefiled and pure
The dharma of abandoning all upādhi-nirvāṇa, because they can give rise to all bodhisattva practices and cultivate without interruption

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed vast dharma.

[167] 「佛子！菩薩摩訶薩有十種福德助道具。何等為十？所謂：勸眾生起菩提心，是菩薩福德助道具；不斷三寶種故。隨順十種迴向，是菩薩福德助道具；斷一切不善法，集一切善法故。智慧誘誨，是菩薩福德助道具；超過三界福德故。心無疲倦，是菩薩福德助道具；究竟度脫一切眾生故。悉捨內外一切所有，是菩薩福德助道具；於一切物無所著故。為滿足相好精進不退，是菩薩福德助道具；開門大施無所限故。上、中、下三品善根，悉以迴向無上菩提，心無所輕，是菩薩福德助道具；善巧方便相應故。於邪定、下劣、不善眾生，皆生大悲，不懷輕賤，是菩薩福德助道具；常起大人弘誓心故。恭敬供養一切如來，於一切菩薩起如來想，令一切眾生皆生歡喜，是菩薩福德助道具；守本志願極堅牢故。菩薩摩訶薩於阿僧祇劫積集善根，自欲取證無上菩提如在掌中，然悉捨與一切眾生，心無憂惱亦無悔恨，其心廣大等虛空界，此是菩薩福德助道具；起大智慧證大法故。是為十。若諸菩薩安住其中，則具足如來無上廣大福德聚。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of aids to merit for the path. What are these ten? Namely:

Encouraging beings to generate bodhicitta is a bodhisattva's aid to merit for the path, because it prevents the Three Jewels' lineage from being cut off
Following the ten kinds of transference is a bodhisattva's aid to merit for the path, because it cuts off all unwholesome dharmas and accumulates all wholesome dharmas
Wise guidance is a bodhisattva's aid to merit for the path, because it transcends the merit of the three realms
Having an untiring mind is a bodhisattva's aid to merit for the path, because it ultimately liberates all beings
Relinquishing all internal and external possessions is a bodhisattva's aid to merit for the path, because of non-attachment to all things
Diligently and unwaveringly cultivating to perfect the marks and characteristics is a bodhisattva's aid to merit for the path, because it opens the door to great unlimited giving
Transferring superior, middling and inferior good roots toward supreme bodhi without belittling any is a bodhisattva's aid to merit for the path, because it accords with skillful means
Generating great compassion without contempt for beings fixed in wrongness, of inferior capacity, or unwholesome nature is a bodhisattva's aid to merit for the path, because they constantly give rise to the great person's vast vows
Respectfully making offerings to all Tathāgatas, perceiving all bodhisattvas as Tathāgatas, and causing all beings to feel joy is a bodhisattva's aid to merit for the path, because they firmly maintain their original aspiration
When bodhisattva mahāsattvas have accumulated good roots for countless eons and supreme bodhi is like in their palm, they still give it all to beings without worry or regret, their minds vast as space - this is a bodhisattva's aid to merit for the path, because they give rise to great wisdom to realize the great Dharma

These are the ten. If bodhisattvas abide in these dharmas, they will be complete in the Tathāgata's unsurpassed vast accumulation of merit.

[168] 「佛子！菩薩摩訶薩有十種智慧助道具。何等為十？所謂：親近多聞真善知識，恭敬供養，尊重禮拜，種種隨順，不違其教，是為一；一切正直無虛矯故。永離憍慢，常行謙敬，身、語、意業無有麁獷，柔和善順，不偽不曲，是為二；其身堪作佛法器故。念慧隨覺未曾散亂，慚愧柔和，心安不動，常憶六念，常行六敬，常隨順住六堅固法，是為三；與十種智為方便故。樂法、樂義，以法為樂，常樂聽聞無有厭足，捨離世論及世言說，專心聽受出世間語，遠離小乘，入大乘慧，是為四；一心憶念無散動故。六波羅蜜心專荷負，四種梵住行已成熟，隨順明法悉善修行，聰敏智人皆勤請問，遠離惡趣，歸向善道，心常愛樂，正念觀察，調伏己情，守護他意，是為五；堅固修行真實行故。常樂出離，不著三有，恒覺自心，曾無惡念，三覺已絕，三業皆善，決定了知心之自性，是為六；能令自他心清淨故。觀察五蘊皆如幻事，界如毒蛇，處如空聚，一切諸法如幻、如焰、如水中月、如夢、如影、如響、如像、如空中畫、如旋火輪、如虹霓色、如日月光，無相無形，非常非斷，不來不去，亦無所住，如是觀察，知一切法無生無滅，是為七；知一切法性空寂故。菩薩摩訶薩聞一切法無我、無眾生、無壽者、無補伽羅、無心、無境、無貪瞋癡、無身、無物、無主、無待、無著、無行，如是一切皆無所有、悉歸寂滅，聞已深信，不疑不謗，是為八；以能成就圓滿解故。菩薩摩訶薩善調諸根，如理修行，恒住止觀，心意寂靜，一切動念皆悉不生，無我、無人、無作、無行、無計我想、無計我業、無有瘡疣、無有瘢痕，亦無於此所得之忍，身、語、意業無來無去，無有精進亦無勇猛，觀一切眾生、一切諸法，心皆平等而無所住，非此岸、非彼岸，此彼性離，無所從來，無所至去，常以智慧如是思惟，是為九；到分別相彼岸處故。菩薩摩訶薩見緣起法故見法清淨，見法清淨故見國土清淨，見國土清淨故見虛空清淨，見虛空清淨故見法界清淨，見法界清淨故見智慧清淨，是為十；修行積集一切智故。佛子！是為菩薩摩訶薩十種智慧助道具。若諸菩薩安住此法，則得如來一切法無障礙清淨微妙智慧聚。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of aids to wisdom. What are these ten? Namely:

Drawing near to truly good spiritual friends of great learning, making offerings with respect, honoring and bowing to them, following them in various ways, and not violating their teachings - this is the first, because of being completely upright without deception
Forever abandoning pride, always practicing humility, with body, speech and mind free from harshness, being gentle and compliant, without pretense or crookedness - this is the second, because their body is worthy to be a vessel for Buddha's Dharma
Mindful wisdom and awareness without distraction, modest and gentle, with stable mind, constantly remembering the six mindfulnesses, practicing the six reverences, and abiding by the six steadfast dharmas - this is the third, because it serves as skillful means for the ten kinds of wisdom
Delighting in Dharma and its meaning, taking Dharma as joy, always delighting in listening without satiation, abandoning worldly discourse and speech, focusing on listening to transcendent teachings, leaving the lesser vehicle and entering great vehicle wisdom - this is the fourth, because of single-minded remembrance without distraction
Their mind dedicated to upholding the six perfections, the four brahma-viharas matured, practicing all illuminating dharmas skillfully, diligently questioning the wise and intelligent, leaving evil destinies for good paths, always delighting in right mindfulness and observation, subduing their own feelings while protecting others' minds - this is the fifth, because of firmly practicing true practice
Always delighting in transcendence, unattached to the three realms of existence, constantly awakened in mind without evil thoughts, the three perceptions ended, the three karmas all good, definitely understanding mind's self-nature - this is the sixth, because it can purify both self and others' minds
Observing the five aggregates as illusions, realms as poisonous snakes, sense-bases as empty villages, all dharmas as illusions, flames, moon in water, dreams, shadows, echoes, reflections, sky-paintings, whirling fire-wheels, rainbow colors, sun and moonlight - without characteristics or form, neither permanent nor annihilated, neither coming nor going, also without abiding. Through such observation, knowing all dharmas are unborn and unceasing - this is the seventh, because of knowing all dharmas' nature is empty and quiescent
When bodhisattva mahāsattvas hear that all dharmas are without self, beings, life-span, person, mind, objects, greed-anger-delusion, body, things, owner, dependence, attachment or action - that all these are non-existent and return to extinction, they deeply believe without doubt or slander - this is the eighth, because they can accomplish perfect understanding
Bodhisattva mahāsattvas skillfully tame their faculties, practice according to principle, always dwell in calm observation with peaceful mind where all moving thoughts cease to arise, without self, person, doing or practice, without notion of self or karma, without wounds or scars, also without any attainment of patience, with body-speech-mind actions neither coming nor going, without vigor or valor, observing all beings and dharmas with equanimous mind without abiding, neither this shore nor far shore, free from both natures, without source or destination - always contemplating thus with wisdom - this is the ninth, because they reach beyond discriminating characteristics
Bodhisattva mahāsattvas see dependent origination and thus see dharmas' purity; seeing dharmas' purity they see lands' purity; seeing lands' purity they see space's purity; seeing space's purity they see dharmadhātu's purity; seeing dharmadhātu's purity they see wisdom's purity - this is the tenth, because they practice and accumulate all-knowledge

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of aids to wisdom. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unobstructed, pure and subtle wisdom collection.

[169] 「佛子！菩薩摩訶薩有十明足種。何等為十？所謂：善分別諸法明足；不取著諸法明足；離顛倒見明足；智慧光照諸根明足；巧發起正精進明足；能深入真諦智明足；滅煩惱業成就盡智無生智明足；天眼智普觀察明足；宿住念知前際清淨明足；漏盡神通智斷眾生諸漏明足。是為十。若諸菩薩安住此法，則得如來於一切佛法無上大光明。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of clear understanding. What are these ten? Namely:

Clear understanding that skillfully discriminates all dharmas
Clear understanding that does not grasp at dharmas
Clear understanding that leaves behind inverted views
Clear understanding whose wisdom light illuminates all faculties
Clear understanding that skillfully gives rise to right diligence
Clear understanding that can deeply enter the wisdom of ultimate truth
Clear understanding that extinguishes afflictions and karma and accomplishes the wisdom of exhaustion and non-arising
Clear understanding of divine eye wisdom that universally observes
Clear understanding of recollection of past lives that knows previous existences purely
Clear understanding of supernatural powers and wisdom that ends outflows and severs beings' outflows

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great light in all Buddha dharmas.

[170] 「佛子！菩薩摩訶薩有十種求法。何等為十？所謂：直心求法，無有諂誑故；精進求法，遠離懈慢故；一向求法，不惜身命故；為斷一切眾生煩惱求法，不為名利恭敬故；為饒益自他一切眾生求法，不但自利故；為入智慧求法，不樂文字故；為出生死求法，不貪世樂故；為度眾生求法，發菩提心故；為斷一切眾生疑求法，令無猶豫故；為滿足佛法求法，不樂餘乘故。是為十。若諸菩薩安住此法，則得不由他教一切佛法大智慧。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of seeking the Dharma. What are these ten? Namely:

They seek the Dharma with straightforward mind, because they are without flattery or deception
They seek the Dharma with diligence, because they stay far from laziness and pride
They seek the Dharma single-mindedly, because they do not spare their body or life
They seek the Dharma to cut off all beings' afflictions, not for fame, gain or respect
They seek the Dharma to benefit all beings including themselves, not just for self-benefit
They seek the Dharma to enter wisdom, not delighting in mere words
They seek the Dharma to transcend birth and death, not craving worldly pleasures
They seek the Dharma to liberate beings, because they have generated bodhicitta
They seek the Dharma to cut off all beings' doubts, causing them to be free from hesitation
They seek the Dharma to fulfill the Buddha's Dharma, not delighting in other vehicles

These are the ten. If bodhisattvas abide in these dharmas, they will attain great wisdom in all Buddha dharmas without requiring instruction from others.

[171] 「佛子！菩薩摩訶薩有十種明了法。何等為十？所謂：隨順世俗生長善根，是童蒙凡夫明了法；得無礙不壞信，覺法自性，是隨信行人明了法；勤修習法，隨順法住，是隨法行人明了法；遠離八邪，向八正道，是第八人明了法；除滅眾結，斷生死漏，見真實諦，是須陀洹人明了法；觀味是患，知無往來，是斯陀含人明了法；不樂三界，求盡有漏，於受生法乃至一念不生愛著，是阿那含人明了法；獲六神通，得八解脫，九定、四辯悉皆成就，是阿羅漢人明了法；性樂觀察一味緣起，心常寂靜，知足少事，解因自得，悟不由他，成就種種神通智慧，是辟支佛人明了法；智慧廣大，諸根明利，常樂度脫一切眾生，勤修福智助道之法，如來所有十力、無畏、一切功德具足圓滿，是菩薩人明了法。是為十。若諸菩薩安住此法，則得如來無上大智明了法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of clear understanding dharmas. What are these ten? Namely:

The clear understanding dharma of ordinary beings and children is to follow worldly conventions to grow good roots
The clear understanding dharma of those who practice according to faith is to attain unobstructed, indestructible faith and realize the self-nature of dharmas
The clear understanding dharma of those who practice according to dharma is to diligently cultivate and practice, dwelling in accordance with dharma
The clear understanding dharma of the eighth stage practitioner is to leave behind the eight wrong practices and turn toward the eightfold noble path
The clear understanding dharma of the stream-enterer is to eliminate all fetters, cut off the outflows of birth and death, and see the real truth
The clear understanding dharma of the once-returner is to observe taste as affliction and know there is no coming or going
The clear understanding dharma of the non-returner is to not delight in the three realms, seek to end all outflows, and not give rise to attachment even for a moment toward dharmas of rebirth
The clear understanding dharma of the arhat is to attain the six spiritual powers, eight liberations, nine concentrations, and perfect the four kinds of eloquence
The clear understanding dharma of the pratyekabuddha is to naturally delight in observing dependent origination of one taste, with mind constantly peaceful, content with few affairs, understanding through self-realization without relying on others, and accomplishing various spiritual powers and wisdom
The clear understanding dharma of the bodhisattva is to have vast wisdom, sharp faculties, constantly delight in liberating all beings, diligently cultivate merit and wisdom that aid the path, and perfect all the Tathāgata's ten powers, fearlessnesses and merits

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom of clear understanding.

[172] 「佛子！菩薩摩訶薩有十種修行法。何等為十？所謂：恭敬尊重諸善知識修行法；常為諸天之所覺悟修行法；於諸佛所常懷慚愧修行法；哀愍眾生不捨生死修行法；事必究竟心無變動修行法；專念隨逐發大乘心諸菩薩眾精勤修學修行法；遠離邪見勤求正道修行法；摧破眾魔及煩惱業修行法；知諸眾生根性勝劣而為說法令住佛地修行法；安住無邊廣大法界除滅煩惱令身清淨修行法。是為十。若諸菩薩安住其中，則得如來無上修行法。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of practices. What are these ten? Namely:

The practice of respectfully honoring good spiritual friends
The practice of constantly being awakened by the devas
The practice of always maintaining humility before the Buddhas
The practice of having compassion for beings and not abandoning birth and death
The practice of bringing matters to completion with an unwavering mind
The practice of diligently learning by following the assembly of bodhisattvas who have generated the Mahāyāna mind
The practice of abandoning wrong views and diligently seeking the right path
The practice of crushing all māras and afflictive karma
The practice of knowing beings' superior and inferior faculties and teaching them the Dharma to establish them in the Buddha ground
The practice of dwelling in the boundlessly vast dharma realm, eliminating afflictions and purifying the body

These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed practice."

[173] 「佛子！菩薩摩訶薩有十種魔。何等為十？所謂：蘊魔，生諸取故；煩惱魔，恒雜染故；業魔，能障礙故；心魔，起高慢故；死魔，捨生處故；天魔，自憍縱故；善根魔，恒執取故；三昧魔，久耽味故；善知識魔，起著心故；菩提法智魔，不願捨離故。是為十。菩薩摩訶薩應作方便，速求遠離。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of māras. What are these ten? Namely:

The māra of aggregates, because it generates grasping
The māra of afflictions, because it constantly defiles
The māra of karma, because it can obstruct
The māra of mind, because it gives rise to pride
The māra of death, because it abandons places of birth
The māra of devas, because of self-indulgence
The māra of good roots, because of constant attachment
The māra of samādhi, because of long addiction to its flavor
The māra of good spiritual friends, because it gives rise to attachment
The māra of bodhi dharma wisdom, because of unwillingness to let go

These are the ten. Bodhisattva mahāsattvas should use skillful means to quickly seek to leave these far behind."

[174] 「佛子！菩薩摩訶薩有十種魔業。何等為十？所謂：忘失菩提心修諸善根，是為魔業；惡心布施，瞋心持戒，捨惡性人，遠懈怠者，輕慢亂意，譏嫌惡慧，是為魔業；於甚深法心生慳吝，有堪化者而不為說，若得財利恭敬供養，雖非法器而強為說，是為魔業；不樂聽聞諸波羅蜜，假使聞說而不修行，雖亦修行多生懈怠，以懈怠故，志意狹劣，不求無上大菩提法，是為魔業；遠善知識，近惡知識，樂求二乘，不樂受生，志尚涅槃離欲寂靜，是為魔業；於菩薩所起瞋恚心，惡眼視之，求其罪釁，說其過惡，斷彼所有財利供養，是為魔業；誹謗正法不樂聽聞，假使得聞便生毀呰，見人說法不生尊重，言自說是，餘說悉非，是為魔業；樂學世論巧術文詞，開闡二乘，隱覆深法，或以妙義授非其人，遠離菩提住於邪道，是為魔業；已得解脫、已安隱者常樂親近而供養之，未得解脫、未安隱者不肯親近亦不教化，是為魔業；增長我慢，無有恭敬，於諸眾生多行惱害，不求正法真實智慧，其心弊惡難可開悟，是為魔業。是為十。菩薩摩訶薩應速遠離，勤求佛業。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of activity of māra (māra-karman). What are these ten? Namely:

Forgetting the bodhicitta while cultivating good roots is a māra activity
Giving with an evil mind, maintaining precepts with an angry mind, abandoning those of evil nature, staying away from the lazy ones, being contemptuous of scattered minds, and criticizing those of poor wisdom is a māra activity
Being stingy with profound dharmas, not teaching those who are ready to be transformed, and forcefully teaching those who are not proper vessels when receiving material benefits and respectful offerings is a māra activity
Not delighting in hearing about the pāramitās, and even if hearing them not practicing them, or even if practicing being often lazy, and due to laziness having narrow aspirations and not seeking the supreme bodhi dharma is a māra activity
Staying away from good spiritual friends, drawing near to evil friends, delighting in seeking the two vehicles, not delighting in taking birth, and aspiring to nirvāṇa's desireless tranquility is a māra activity
Generating anger toward bodhisattvas, looking at them with evil eyes, seeking their faults, speaking of their wrongs, and cutting off their material benefits and offerings is a māra activity
Slandering the true Dharma and not delighting in hearing it, or if hearing it generating criticism, not respecting those who teach the Dharma, saying one's own teaching is right and all others are wrong is a māra activity
Delighting in studying worldly treatises, clever techniques and literature, explaining the two vehicles, concealing the profound Dharma, or giving wonderful meanings to improper people, staying far from bodhi and dwelling in wrong paths is a māra activity
Always delighting in drawing near to and making offerings to those who have already attained liberation and peace, while not drawing near to or teaching those who have not yet attained liberation and peace is a māra activity
Increasing self-pride, having no respect, often harming beings, not seeking true wisdom of the true Dharma, having an evil mind difficult to awaken is a māra activity

These are the ten. Bodhisattva mahāsattvas should quickly leave these far behind and diligently seek Buddha's activities.

[175] 「佛子！菩薩摩訶薩有十種捨離魔業。何等為十？所謂：近善知識恭敬供養，捨離魔業；不自尊舉，不自讚歎，捨離魔業；於佛深法信解不謗，捨離魔業；未曾忘失一切智心，捨離魔業；勤修妙行恒不放逸，捨離魔業；常求一切菩薩藏法，捨離魔業；恒演說法，心無疲倦，捨離魔業；歸依十方一切諸佛，起救護想，捨離魔業；信受憶念一切諸佛，神力加持，捨離魔業；與一切菩薩同種善根，平等無二，捨離魔業。是為十。若諸菩薩安住此法，則能出離一切魔道。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of abandoning māra's actions. What are these ten? Namely:

Drawing near to good spiritual friends with respect and offerings abandons māra's actions
Not being arrogant or praising oneself abandons māra's actions
Having faith and understanding in the Buddha's profound dharmas without slandering them abandons māra's actions
Never forgetting the mind of all-knowledge abandons māra's actions
Diligently cultivating wondrous practices and always being vigilant abandons māra's actions
Always seeking all dharmas in the bodhisattva treasury abandons māra's actions
Constantly expounding the Dharma with untiring mind abandons māra's actions
Taking refuge in all Buddhas of the ten directions with thoughts of being rescued and protected abandons māra's actions
Having faith in, remembering, and receiving the spiritual power and support of all Buddhas abandons māra's actions
Planting good roots together with all bodhisattvas in equality and non-duality abandons māra's actions

These are the ten. If bodhisattvas abide in these dharmas, they will be able to transcend all māra paths.

[176] 「佛子！菩薩摩訶薩有十種見佛。何等為十？所謂：於安住世間成正覺佛無著見；願佛出生見；業報佛深信見；住持佛隨順見；涅槃佛深入見；法界佛普至見；心佛安住見；三昧佛無量無依見；本性佛明了見；隨樂佛普受見。是為十。若諸菩薩安住此法，則常得見無上如來。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of seeing Buddha. What are these ten? Namely:

Unattached seeing of the Buddha who dwells in the world and attains perfect enlightenment
Seeing of the Buddha of vows manifesting
Deep faith seeing of the Buddha of karmic retribution
Compliant seeing of the Buddha who maintains the teaching
Deep entry seeing of the Buddha of nirvāṇa
Universal reaching seeing of the Buddha of the dharma realm
Peaceful dwelling seeing of the Buddha of mind
Measureless non-dependent seeing of the Buddha of samādhi
Clear understanding seeing of the Buddha of original nature
Universal receiving seeing of the Buddha who accords with aspirations

These are the ten. If bodhisattvas abide in these dharmas, they will constantly see the unsurpassed Tathāgata."

[177] 「佛子！菩薩摩訶薩有十種佛業。何等為十？所謂：隨時開導，是佛業；令正修行故。夢中令見，是佛業；覺昔善根故。為他演說所未聞經，是佛業；令生智斷疑故。為悔纏所纏者說出離法，是佛業；令離疑心故。若有眾生起慳吝心，乃至惡慧心、二乘心、損害心、疑惑心、散動心、憍慢心，為現如來眾相莊嚴身，是佛業；生長過去善根故。於正法難遇時，廣為說法，令其聞已，得陀羅尼智、神通智，普能利益無量眾生，是佛業；勝解清淨故。若有魔事起，能以方便現虛空界等聲，說不損惱他法以為對治，令其開悟，眾魔聞已威光歇滅，是佛業；志樂殊勝，威德大故。其心無間，常自守護，不令證入二乘正位，若有眾生根性未熟，終不為說解脫境界，是佛業；本願所作故。生死結漏一切皆離，修菩薩行相續不斷，以大悲心攝取眾生，令其起行究竟解脫，是佛業；不斷修行菩薩行故。菩薩摩訶薩了達自身及以眾生本來寂滅不驚不怖而勤修福智無有厭足，雖知一切法無有造作而亦不捨諸法自相，雖於諸境界永離貪欲而常樂瞻奉諸佛色身，雖知不由他悟入於法而種種方便求一切智，雖知諸國土皆如虛空而常樂莊嚴一切佛剎，雖恒觀察無人無我而教化眾生無有疲厭，雖於法界本來不動而以神通智力現眾變化，雖已成就一切智智而修菩薩行無有休息，雖知諸法不可言說而轉淨法輪令眾心喜，雖能示現諸佛神力而不厭捨菩薩之身，雖現入於大般涅槃而一切處示現受生，能作如是權實雙行法，是佛業。是為十。若諸菩薩安住其中，則得不由他教無上無師廣大業。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of Buddha activities. What are these ten? Namely:

Guiding beings according to the right time is a Buddha activity, because it causes them to practice correctly
Appearing in dreams is a Buddha activity, because it awakens past good roots
Expounding previously unheard sutras for others is a Buddha activity, because it generates wisdom and cuts off doubts
Teaching transcendent dharmas to those bound by regret is a Buddha activity, because it removes doubtful minds
Manifesting the Tathāgata's body adorned with many marks for those with minds of stinginess, evil wisdom, two-vehicle aspiration, harmfulness, doubt, distraction, or pride is a Buddha activity, because it develops past good roots
Extensively teaching the Dharma when the true Dharma is difficult to encounter, causing hearers to attain dhāraṇī wisdom and spiritual power wisdom that universally benefits countless beings, is a Buddha activity, because it purifies superior understanding
When māra events arise, skillfully manifesting sounds throughout space teaching non-harming dharmas as antidotes, causing awakening, making the māras'威光 subside upon hearing, is a Buddha activity, because of supreme aspiration and great dignity
Constantly guarding one's mind without interruption, not allowing entry into the two vehicles' stages, and never teaching the realm of liberation to beings whose faculties are not yet mature, is a Buddha activity, because of original vows
Being free from all bonds and outflows of birth and death, continuously practicing the bodhisattva path without interruption, gathering beings with great compassion and causing them to practice until ultimate liberation, is a Buddha activity, because of unceasing bodhisattva practice
The bodhisattva mahāsattvas understand that self and beings are originally quiescent yet diligently cultivate merit and wisdom without satiation; though knowing all dharmas are uncreated they don't abandon dharmas' characteristics; though forever free from desire for objects they delight in serving Buddhas' form bodies; though knowing awakening to dharma doesn't depend on others they seek all-knowledge through various means; though knowing all lands are like space they delight in adorning all buddha-lands; though always observing no-self they tirelessly teach beings; though originally unmoved in the dharma realm they manifest transformations through spiritual powers and wisdom; though having accomplished all-knowledge they practice the bodhisattva path without rest; though knowing dharmas are inexpressible they turn the pure Dharma wheel delighting minds; though able to manifest Buddhas' powers they don't tire of the bodhisattva body; though manifesting entry into great parinirvāṇa they manifest birth everywhere - being able to practice such provisional and ultimate dual practices is a Buddha activity

These are the ten. If bodhisattvas abide in these, they will attain the unsurpassed, self-taught, teacherless vast activity.

[178]「佛子！菩薩摩訶薩有十種慢業。何等為十？所謂：於師、僧、父母、沙門、婆羅門、住於正道向正道者，尊重福田所而不恭敬，是慢業；或有法師獲最勝法，乘於大乘，知出要道，得陀羅尼，演說契經廣大之法無有休息，而於其所起高慢心，及於所說法不生恭敬，是慢業；於眾會中聞說妙法，不肯歎美令人信受，是慢業；好起過慢，自高陵物，不見己失，不知自短，是慢業；好起過過慢，見有德人應讚不讚，見他讚歎不生歡喜，是慢業；見有法師為人說法，知是法、是律、是真實、是佛語，為嫌其人亦嫌其法，自起誹謗亦令他謗，是慢業；自求高座，自稱法師，應受供給，不應執事，見有耆舊久修行人不起逢迎、不肯承事，是慢業；見有德人，顰蹙不喜，言辭麁獷，伺其過失，是慢業；見有聰慧知法之人，不肯親近恭敬供養，不肯諮問：『何等為善？何等不善？何等應作？何等不應作？作何等業，於長夜中而得種種利益安樂？』愚癡頑很，我慢所吞，終不能見出要之道，是慢業；復有眾生慢心所覆，諸佛出世不能親近恭敬供養，新善不起，舊善消滅，不應說而說，不應諍而諍，未來必墮險難深坑，於百千劫尚不值佛，何況聞法！但以曾發菩提心故，終自醒悟，是慢業。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of arrogant actions. What are these ten? Namely:

Being disrespectful to teachers, sangha, parents, śramaṇas, brahmins, and those who dwell in and move toward the right path - those worthy fields of merit - is an arrogant action
When there is a Dharma teacher who has attained the supreme Dharma, rides the Great Vehicle, knows the path of liberation, has attained dhāraṇīs, and tirelessly expounds the vast teachings of the sutras, generating a proud mind toward them and not respecting their teachings is an arrogant action
Hearing wonderful Dharma taught in assemblies but refusing to praise it to inspire others' faith is an arrogant action
Being fond of excessive pride, elevating oneself and looking down on others, not seeing one's own faults or shortcomings is an arrogant action
Being fond of extreme pride, seeing virtuous people who deserve praise but not praising them, and not rejoicing when others praise them is an arrogant action
Seeing a Dharma teacher explaining Dharma, knowing it is Dharma, Vinaya, truth, and Buddha's words, yet disliking both person and teaching, slandering them and causing others to slander is an arrogant action
Seeking high seats, calling oneself a Dharma teacher, expecting offerings but refusing to serve, and not rising to welcome or serve elderly long-time practitioners is an arrogant action
Seeing virtuous people and frowning with displeasure, using harsh words and watching for their faults is an arrogant action
Seeing wise people who know the Dharma but refusing to draw near, respect, make offerings, or inquire: "What is wholesome? What is unwholesome? What should be done? What should not be done? What actions will bring various benefits and peace through the long night?" Being foolish and stubborn, swallowed by self-pride, never seeing the path of liberation is an arrogant action
Furthermore, there are beings covered by pride who cannot draw near, respect, or make offerings to Buddhas when they appear in the world. New good does not arise and old good diminishes. They speak when they shouldn't and argue when they shouldn't. They will surely fall into dangerous deep pits in the future and not meet a Buddha for hundreds of thousands of kalpas, let alone hear the Dharma! But because they once generated bodhicitta, they will eventually awaken - this is an arrogant action

These are the ten.

[179]「若諸菩薩離此慢業，則得十種智業。何等為十？所謂：信解業報，不壞因果，是智業；不捨菩提心，常念諸佛，是智業；近善知識恭敬供養，其心尊重終無厭怠，是智業；樂法、樂義無有厭足，遠離邪念，勤修正念，是智業；於一切眾生離於我慢，於諸菩薩起如來想，愛重正法如惜己身，尊奉如來如護己命，於修行者生諸佛想，是智業；身、語、意業無諸不善，讚美賢聖，隨順菩提，是智業；不壞緣起，離諸邪見，破闇得明，照一切法，是智業；十種迴向隨順修行，於諸波羅蜜起慈母想，於善巧方便起慈父想，以深淨心入菩提舍，是智業；施、戒、多聞、止觀、福慧，如是一切助道之法常勤積集無有厭倦，是智業；若有一業為佛所讚，能破眾魔煩惱鬪諍，能離一切障、蓋、纏、縛，能教化調伏一切眾生，能隨順智慧攝取正法，能嚴淨佛剎，能發起通明，皆勤修習無有懈退，是智業。是為十。若諸菩薩安住其中，則得如來一切善巧方便無上大智業。

"If bodhisattvas abandon these arrogant actions, they will attain ten kinds of wisdom actions. What are these ten? Namely:

Having faith and understanding in karmic retribution and not destroying cause and effect is a wisdom action
Not abandoning bodhicitta and constantly mindful of all Buddhas is a wisdom action
Drawing near to good spiritual friends with respect and offerings, their mind always reverent without weariness is a wisdom action
Delighting in Dharma and meaning without satiation, staying far from wrong thoughts and diligently cultivating right mindfulness is a wisdom action
Being free from self-pride toward all beings, perceiving bodhisattvas as Tathāgatas, cherishing the true Dharma like one's own body, revering the Tathāgata like protecting one's life, and perceiving practitioners as Buddhas is a wisdom action
Having no unwholesomeness in body, speech and mind actions, praising the worthy and holy ones, and according with bodhi is a wisdom action
Not destroying dependent origination, being free from wrong views, breaking through darkness to attain light, and illuminating all dharmas is a wisdom action
Practicing according to the ten kinds of dedication, perceiving the pāramitās as kind mothers, perceiving skillful means as kind fathers, and entering the house of bodhi with deep pure mind is a wisdom action
Constantly and tirelessly accumulating all aids to the path such as giving, morality, learning, calming and insight, merit and wisdom is a wisdom action
If there is an action praised by the Buddha that can crush all māras, afflictions and disputes, can free one from all obstacles, coverings, bonds and fetters, can teach and tame all beings, can accord with wisdom to embrace the true Dharma, can adorn buddha-lands, and can give rise to penetrating understanding - diligently practicing all these without retreat is a wisdom action

These are the ten. If bodhisattvas abide in these, they will attain the Tathāgata's unsurpassed great wisdom action of all skillful means.

[180]「佛子！菩薩摩訶薩有十種魔所攝持。何等為十？所謂：懈怠心，魔所攝持；志樂狹劣，魔所攝持；於少行生足，魔所攝持；受一非餘，魔所攝持；不發大願，魔所攝持；樂處寂滅，斷除煩惱，魔所攝持；永斷生死，魔所攝持；捨菩薩行，魔所攝持；不化眾生，魔所攝持；疑謗正法，魔所攝持。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of possession by māras. What are these ten? Namely:

Possession by māras through a lazy mind
Possession by māras through narrow and inferior aspirations
Possession by māras through being content with minimal practice
Possession by māras through accepting one and rejecting others
Possession by māras through not making great vows
Possession by māras through delighting in quiescence and cutting off afflictions
Possession by māras through permanently cutting off birth and death
Possession by māras through abandoning bodhisattva practices
Possession by māras through not transforming beings
Possession by māras through doubting and slandering the true Dharma

These are the ten.

[181]「若諸菩薩能棄捨此魔所攝持，則得十種佛所攝持。何等為十？所謂：初始能發菩提之心，佛所攝持；於生生中持菩提心不令忘失，佛所攝持；覺諸魔事，悉能遠離，佛所攝持；聞諸波羅蜜，如說修行，佛所攝持；知生死苦而不厭惡，佛所攝持；觀甚深法，得無量果，佛所攝持；為諸眾生說二乘法，而不證取彼乘解脫，佛所攝持；樂觀無為法而不住其中，於有為、無為不生二想，佛所攝持；至無生處而現受生，佛所攝持；雖證得一切智，而起菩薩行，不斷菩薩種，佛所攝持。是為十。若諸菩薩安住其中，則得諸佛無上攝持力。

"If bodhisattvas can abandon these holdings by māras, they will attain ten kinds of possession by Buddhas. What are these ten? Namely:

Possession by Buddhas in initially being able to generate bodhicitta
Possession by Buddhas in maintaining bodhicitta without forgetting it throughout all lives
Possession by Buddhas in awakening to and being able to stay far from all māras' affairs
Possession by Buddhas in hearing the pāramitās and practicing according to what is taught
Possession by Buddhas in knowing the suffering of birth and death without aversion
Possession by Buddhas in contemplating profound dharmas and attaining immeasurable fruits
Possession by Buddhas in teaching the two vehicle dharmas to beings while not realizing that vehicles' liberation
Possession by Buddhas in delighting to contemplate unconditioned dharmas without dwelling in them, not generating dualistic thoughts about the conditioned and unconditioned
Possession by Buddhas in manifesting birth in places of non-birth
Possession by Buddhas in, though realizing all-knowledge, arousing bodhisattva practices without cutting off the bodhisattva lineage

These are the ten. If bodhisattvas abide in these, they will attain the Buddhas' unsurpassed power of possession.

[182]「佛子！菩薩摩訶薩有十種法所攝持。何等為十？所謂：知一切行無常，法所攝持；知一切行苦，法所攝持；知一切行無我，法所攝持；知一切法寂滅涅槃，法所攝持；知諸法從緣起，無緣則不起，法所攝持；知不正思惟故起於無明，無明起故乃至老死起，不正思惟滅故無明滅，無明滅故乃至老死滅，法所攝持；知三解脫門出生聲聞乘，證無諍法出生獨覺乘，法所攝持；知六波羅蜜、四攝法出生大乘，法所攝持；知一切剎、一切法、一切眾生、一切世是佛智境界，法所攝持；知斷一切念，捨一切取，離前後際，隨順涅槃，法所攝持。是為十。若諸菩薩安住其中，則得一切諸佛無上法所攝持。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of possession by dharma. What are these ten? Namely:

They are possessed by dharma in knowing all activities are impermanent
They are possessed by dharma in knowing all activities are suffering
They are possessed by dharma in knowing all activities are non-self
They are possessed by dharma in knowing all dharmas are quiescent nirvāṇa
They are possessed by dharma in knowing all dharmas arise from conditions and without conditions do not arise
They are possessed by dharma in knowing that from improper attention arises ignorance, from ignorance arises up to aging and death, and from the cessation of improper attention comes cessation of ignorance, from cessation of ignorance comes cessation up to aging and death
They are possessed by dharma in knowing the three doors of liberation give birth to the śrāvaka vehicle, and realization of non-contention dharmas gives birth to the pratyekabuddha vehicle
They are possessed by dharma in knowing the six pāramitās and four means of gathering give birth to the Great Vehicle
They are possessed by dharma in knowing all lands, all dharmas, all beings, and all worlds are the realm of Buddha's wisdom
They are possessed by dharma in knowing to cut off all thoughts, abandon all grasping, leave behind past and future limits, and accord with nirvāṇa

These are the ten. If bodhisattvas abide in these, they will attain all Buddhas' unsurpassed dharma possession.

[183]「佛子！菩薩摩訶薩住兜率天，有十種所作業。何等為十？所謂：為欲界諸天子說厭離法言：『一切自在皆是無常，一切快樂悉當衰謝。』勸彼諸天發菩提心。是為第一所作業。為色界諸天說入出諸禪解脫三昧，若於其中而生愛著，因愛復起身見、邪見、無明等者，則為其說如實智慧；若於一切色、非色法起顛倒想，以為清淨，為說不淨皆是無常，勸其令發菩提之心。是為第二所作業。菩薩摩訶薩住兜率天，入三昧，名：光明莊嚴，身放光明，遍照三千大千世界，隨眾生心，以種種音而為說法；眾生聞已，信心清淨，命終生於兜率天中，勸其令發菩提之心。是為第三所作業。菩薩摩訶薩在兜率天，以無障礙眼普見十方兜率天中一切菩薩，彼諸菩薩皆亦見此；互相見已，論說妙法，謂：降神母胎、初生、出家、往詣道場、具大莊嚴；而復示現往昔已來所行之行，以彼行故成此大智；所有功德不離本處，而能示現如是等事。是為第四所作業。菩薩摩訶薩住兜率天，十方一切兜率天宮諸菩薩眾，皆悉來集，恭敬圍遶；爾時，菩薩摩訶薩欲令彼諸菩薩皆滿其願生歡喜故，隨彼菩薩所應住地、所行所斷、所修所證，演說法門；彼諸菩薩聞說法已，皆大歡喜，得未曾有，各還本土所住宮殿。是為第五所作業。菩薩摩訶薩住兜率天時，欲界主天魔波旬，為欲壞亂菩薩業故，眷屬圍遶詣菩薩所；爾時，菩薩為摧伏魔軍故，住金剛道所攝般若波羅蜜方便善巧智慧門，以柔軟、麁獷二種語而為說法，令魔波旬不得其便；魔見菩薩自在威力，皆發阿耨多羅三藐三菩提心。是為第六所作業。菩薩摩訶薩住兜率天，知欲界諸天子不樂聞法；爾時，菩薩出大音聲，遍告之言：『今日菩薩當於宮中現希有事，若欲見者宜速往詣。』時，諸天子聞是語已，無量百千億那由他皆來集會；爾時，菩薩見諸天眾皆來集已，為現宮中諸希有事；彼諸天子曾未見聞，既得見已，皆大歡喜，其心醉沒；又於樂中出聲告言：『諸仁者！一切諸行皆悉無常，一切諸行皆悉是苦，一切諸法皆悉無我，涅槃寂滅。』又復告言：『汝等皆應修菩薩行，皆當圓滿一切智智。』彼諸天子聞此法音，憂歎諮嗟而生厭離，靡不皆發菩提之心。是為第七所作業。菩薩摩訶薩住兜率宮，不捨本處，悉能往詣十方無量一切佛所，見諸如來親近禮拜恭敬聽法；爾時，諸佛欲令菩薩獲得最上灌頂法故，為說菩薩地，名：一切神通，以一念相應慧，具足一切最勝功德，入一切智智位。是為第八所作業。菩薩摩訶薩住兜率宮，為欲供養諸如來故，以大神力興起種種諸供養具，名：殊勝可樂，遍法界、虛空界、一切世界供養諸佛；彼世界中無量眾生見此供養，皆發阿耨多羅三藐三菩提心。是為第九所作業。菩薩摩訶薩住兜率天，出無量無邊如幻如影法門，周遍十方一切世界，示現種種色、種種相、種種形體、種種威儀、種種事業、種種方便、種種譬諭、種種言說，隨眾生心皆令歡喜。是為第十所作業。佛子！是為菩薩摩訶薩住兜率天十種所作業。若諸菩薩成就此法，則能於後下生人間。

"Buddhaputra! The bodhisattva mahāsattvas dwelling in Tuṣita Heaven have ten kinds of activities. What are these ten? Namely:

They teach the dharma of dispassion to the devas of the desire realm, saying "All sovereignty is impermanent, all pleasures will decay," encouraging them to generate bodhicitta
They teach the devas of the form realm about entering and emerging from dhyānas, liberations and samādhis. If attachment arises leading to views of self, wrong views and ignorance, they teach true wisdom. If deluded perceptions arise regarding form and formless dharmas, seeing them as pure, they teach about impurity and impermanence, encouraging them to generate bodhicitta
They enter a samādhi called "Light Adornment," emanating light throughout the trichiliocosm, teaching dharma with various sounds according to beings' minds. Hearing this, beings gain pure faith and are reborn in Tuṣita Heaven where they are encouraged to generate bodhicitta
With unobstructed vision they see all bodhisattvas in the Tuṣita Heavens of the ten directions, who also see them. Upon seeing each other, they discuss the wonderful dharma regarding: descending into the mother's womb, birth, leaving home, going to the site of enlightenment, and manifesting great adornments. They also demonstrate their past practices that led to great wisdom, manifesting such things without leaving their original place
When all bodhisattvas from the Tuṣita Heavens of the ten directions gather around them respectfully, they teach dharma doors appropriate to each bodhisattva's stage, practice, abandonment, cultivation and realization, bringing them great joy before they return to their palaces
When Māra Pāpīyas, lord of the desire realm, comes with his retinue to disrupt the bodhisattva's work, they dwell in the wisdom gateway of skillful means of prajñāpāramitā encompassed by the vajra path, teaching with both gentle and harsh speech. Seeing the bodhisattva's sovereign power, the māras generate anuttarā-samyak-saṃbodhi-citta
Knowing the devas of the desire realm do not delight in hearing dharma, they announce extraordinary events in their palace. When countless devas gather, they manifest wonders never seen before, bringing great joy. Then amidst the pleasure they proclaim the dharmas of impermanence, suffering, non-self and nirvāṇa, encouraging all to practice the bodhisattva path and perfect omniscience
Without leaving Tuṣita, they visit countless Buddhas in the ten directions to make offerings and hear dharma. The Buddhas then teach them the bodhisattva stage called "All Spiritual Powers" to help them attain the highest consecration
Using great spiritual powers, they create various supreme and delightful offerings pervading all worlds to make offerings to all Buddhas, inspiring countless beings who see this to generate anuttarā-samyak-saṃbodhi-citta
They emanate boundless dharma doors like illusions and reflections throughout the ten directions, manifesting various forms, characteristics, bodies, deportments, activities, skillful means, analogies and teachings to bring joy to all beings according to their minds

Buddhaputra! These are the ten kinds of activities of bodhisattva mahāsattvas dwelling in Tuṣita Heaven. If bodhisattvas perfect these dharmas, they will be able to subsequently descend to be born in the human realm.

[184]「佛子！菩薩摩訶薩於兜率天將下生時，現十種事。何等為十？佛子！菩薩摩訶薩於兜率天下生之時，從於足下放大光明，名：安樂莊嚴，普照三千大千世界一切惡趣諸難眾生；觸斯光者，莫不皆得離苦安樂；得安樂已，悉知將有奇特大人出興于世。是為第一所示現事。佛子！菩薩摩訶薩於兜率天下生之時，從於眉間白毫相中放大光明，名曰：覺悟，普照三千大千世界，照彼宿世一切同行諸菩薩身；彼諸菩薩蒙光照已，咸知菩薩將欲下生，各各出興無量供具，詣菩薩所而為供養。是為第二所示現事。佛子！菩薩摩訶薩於兜率天將下生時，於右掌中放大光明，名：清淨境界，悉能嚴淨一切三千大千世界，其中若有已得無漏諸辟支佛覺斯光者，即捨壽命；若不覺者，光明力故，徙置他方；餘世界中一切諸魔及諸外道、有見眾生，皆亦徙置他方世界，唯除諸佛神力所持應化眾生。是為第三所示現事。佛子！菩薩摩訶薩於兜率天將下生時，從其兩膝放大光明，名：清淨莊嚴，普照一切諸天宮殿，下從護世，上至淨居，靡不周遍；彼諸天等，咸知菩薩於兜率天將欲下生，俱懷戀慕，悲歎憂惱，各持種種華鬘、衣服、塗香、末香、幡蓋、妓樂，詣菩薩所恭敬供養，隨逐下生乃至涅槃。是為第四所示現事。佛子！菩薩摩訶薩在兜率天將下生時，於卍字金剛莊嚴心藏中放大光明，名：無能勝幢，普照十方一切世界金剛力士；時，有百億金剛力士皆悉來集，隨逐侍衛，始於下生，乃至涅槃。是為第五所示現事。佛子！菩薩摩訶薩於兜率天將下生時，從其身上一切毛孔放大光明，名：分別眾生，普照一切大千世界，遍觸一切諸菩薩身，復觸一切諸天世人；諸菩薩等咸作是念：『我應住此，供養如來，教化眾生。』是為第六所示現事。佛子！菩薩摩訶薩於兜率天將下生時，從大摩尼寶藏殿中放大光明，名：善住觀察，照此菩薩當生之處所託王宮；其光照已，諸餘菩薩皆共隨逐下閻浮提，若於其家、若其聚落、若其城邑而現受生，為欲教化諸眾生故。是為第七所示現事。佛子！菩薩摩訶薩於兜率天臨下生時，從天宮殿及大樓閣諸莊嚴中放大光明，名：一切宮殿清淨莊嚴，照所生母腹；光明照已，令菩薩母安隱快樂，具足成就一切功德，其母腹中自然而有廣大樓閣大摩尼寶而為莊嚴，為欲安處菩薩身故。是為第八所示現事。佛子！菩薩摩訶薩於兜率天臨下生時，從兩足下放大光明，名為：善住；若諸天子及諸梵天其命將終，蒙光照觸皆得住壽，供養菩薩從初下生乃至涅槃。是為第九所示現事。佛子！菩薩摩訶薩於兜率天臨下生時，從隨好中放大光明，名曰：眼莊嚴，示現菩薩種種諸業；時，諸人、天或見菩薩住兜率天，或見入胎，或見初生，或見出家，或見成道，或見降魔，或見轉法輪，或見入涅槃。是為第十所示現事。佛子！菩薩摩訶薩於身、於座、於宮殿、於樓閣中，放如是等百萬阿僧祇光明，悉現種種諸菩薩業；現是業已，具足一切功德法故，從兜率天下生人間。

"Buddhaputra! When bodhisattva mahāsattvas are about to descend from Tuṣita Heaven, they manifest ten kinds of signs. What are these ten?

When descending, they emit great light from their feet called "Peace and Adornment," illuminating all suffering beings in the three thousand great thousand worlds. Those touched by this light attain peace and know a great being will appear.
They emit light from their white tuft called "Awakening," illuminating all fellow bodhisattvas from past lives, who then bring offerings knowing of the descent.
They emit light from their right palm called "Pure Realm," purifying all worlds. Arhats who perceive it pass away, those who don't are moved elsewhere, along with māras and adherents of other paths.
They emit light from their knees called "Pure Adornment," illuminating all heavenly palaces. The devas, knowing of the descent, bring offerings and follow until nirvāṇa.
They emit light from their svastika-adorned heart called "Invincible Banner," summoning billions of vajra warriors who protect them until nirvāṇa.
They emit light from all pores called "Distinguishing Beings," touching all bodhisattvas and celestial beings, inspiring them to stay and teach.
They emit light from their jeweled palace called "Well-Abiding Observation," illuminating their future birthplace, causing other bodhisattvas to take birth nearby to teach beings.
They emit light from celestial ornaments called "Pure Adornment of All Palaces," making their mother comfortable and creating a jeweled chamber in her womb.
They emit light from their feet called "Well-Abiding," extending the life of dying devas so they can make offerings until nirvāṇa.
They emit light from their minor marks called "Eye Adornment," showing various aspects of the bodhisattva's career - from Tuṣita Heaven through nirvāṇa.

Buddhaputra! The bodhisattva mahāsattvas emit millions of ineffable lights from their body, seat, palace and towers, displaying various bodhisattva activities. After manifesting these, being complete in all meritorious dharmas, they descend from Tuṣita Heaven to be born in the human realm.

[185]「佛子！菩薩摩訶薩示現處胎，有十種事。何等為十？佛子！菩薩摩訶薩為欲成就小心劣解諸眾生故，不欲令彼起如是念：『今此菩薩自然化生，智慧善根不從修得。』是故菩薩示現處胎。是為第一事。菩薩摩訶薩為成熟父母及諸眷屬、宿世同行眾生善根，示現處胎。何以故？彼皆應以見於處胎成熟所有諸善根故。是為第二事。菩薩摩訶薩入母胎時，正念正知，無有迷惑；住母胎已，心恒正念，亦無錯亂。是為第三事。菩薩摩訶薩在母胎中常演說法，十方世界諸大菩薩、釋、梵、四王皆來集會，悉令獲得無量神力、無邊智慧，菩薩處胎成就如是辯才、勝用。是為第四事。菩薩摩訶薩在母胎中集大眾會，以本願力教化一切諸菩薩眾。是為第五事。菩薩摩訶薩於人中成佛，應具人間最勝受生，以此示現處於母胎。是為第六事。菩薩摩訶薩在母胎中，三千大千世界眾生悉見菩薩，如明鏡中見其面像；爾時，大心天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，皆詣菩薩，恭敬供養。是為第七事。菩薩摩訶薩在母胎中，他方世界一切最後生菩薩在母胎者，皆來共會，說大集法門，名：廣大智慧藏。是為第八事。菩薩摩訶薩在母胎時，入離垢藏三昧，以三昧力，於母胎中現大宮殿，種種嚴飾悉皆妙好，兜率天宮不可為比，而令母身安隱無患。是為第九事。菩薩摩訶薩住母胎時，以大威力興供養具，名：開大福德離垢藏，普遍十方一切世界，供養一切諸佛如來，彼諸如來咸為演說無邊菩薩住處法界藏。是為第十事。佛子！是為菩薩摩訶薩示現處胎十種事。若諸菩薩了達此法，則能示現甚微細趣。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of events when manifesting dwelling in the womb. What are these ten? Namely:

Bodhisattva mahāsattvas manifest dwelling in the womb for the sake of beings with small minds and inferior understanding, not wanting them to think "This bodhisattva is spontaneously born, with wisdom and good roots not obtained through cultivation."
They manifest dwelling in the womb to mature the good roots of their parents, relatives, and beings who practiced together in past lives, because they should all mature their good roots by seeing the dwelling in the womb.
When entering the mother's womb, they maintain right mindfulness and understanding without confusion; after dwelling in the womb, their mind constantly maintains right mindfulness without disorder.
While in the mother's womb, they constantly expound the Dharma. Great bodhisattvas, Śakra, Brahma, and the Four Kings from the ten directions all gather, obtaining boundless spiritual powers and limitless wisdom. The bodhisattva in the womb accomplishes such eloquence and supreme function.
While in the mother's womb, they gather great assemblies and through the power of their original vows teach all bodhisattva multitudes.
To attain Buddhahood among humans, they should have the most supreme birth among humans, thus manifesting dwelling in the mother's womb.
While in the mother's womb, beings throughout the three thousand great thousand worlds all see the bodhisattva as clearly as seeing one's face in a bright mirror. At that time, great-minded devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans all come to pay respects and make offerings.
While in the mother's womb, all bodhisattvas in their final birth dwelling in mothers' wombs in other world systems come together to speak a great assembly Dharma door called "Treasury of Vast Wisdom."
While in the mother's womb, they enter the stainless treasury samādhi and through its power manifest within the mother's womb a great palace adorned with various wonderful decorations surpassing even the Tuṣita heaven palace, while keeping the mother's body peaceful and free from affliction.
While dwelling in the mother's womb, they use great power to raise offering implements called "Opening the Great Merit Stainless Treasury," pervading all worlds in the ten directions to make offerings to all Tathāgatas. Those Tathāgatas all expound for them the dharma realm treasury of boundless bodhisattva dwellings.

Buddhaputra! These are the ten kinds of events of bodhisattva mahāsattvas manifesting dwelling in the womb. If bodhisattvas comprehend these dharmas, they will be able to manifest extremely subtle destinies.

[186]「佛子！菩薩摩訶薩有十種甚微細趣。何等為十？所謂：在母胎中，示現初發菩提心，乃至灌頂地；在母胎中，示現住兜率天；在母胎中，示現初生；在母胎中，示現童子地；在母胎中，示現處王宮；在母胎中，示現出家；在母胎中，示現苦行，往詣道場，成等正覺；在母胎中，示現轉法輪；在母胎中，示現般涅槃；在母胎中，示現大微細，謂：一切菩薩行一切如來自在神力無量差別門。佛子！是為菩薩摩訶薩在母胎中十種微細趣。若諸菩薩安住此法，則得如來無上大智慧微細趣。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of extremely subtle destinies. What are these ten? Namely:

While in the mother's womb, manifesting the initial generation of bodhicitta up to the consecration stage
While in the mother's womb, manifesting dwelling in Tuṣita Heaven
While in the mother's womb, manifesting initial birth
While in the mother's womb, manifesting the stage of youth
While in the mother's womb, manifesting dwelling in the royal palace
While in the mother's womb, manifesting leaving home
While in the mother's womb, manifesting ascetic practices, proceeding to the site of enlightenment, and attaining perfect enlightenment
While in the mother's womb, manifesting turning the Dharma wheel
While in the mother's womb, manifesting parinirvāṇa
While in the mother's womb, manifesting great subtlety, namely: the countless different gateways of all bodhisattva practices and all Tathāgatas' sovereign spiritual powers

Buddhaputra! These are the ten kinds of subtle destinies of bodhisattva mahāsattvas while in the mother's womb. If bodhisattvas abide in these dharmas, they will attain the Tathāgata's unsurpassed great wisdom of subtle destinies.

[187]「佛子！菩薩摩訶薩有十種生。何等為十？所謂：遠離愚癡正念正知生；放大光明網普照三千大千世界生；住最後有更不受後身生；不生不起生；知三界如幻生；於十方世界普現身生；證一切智智身生；放一切佛光明普覺悟一切眾生身生；入大智觀察三昧身生；佛子！菩薩生時，震動一切佛剎，解脫一切眾生，除滅一切惡道，映蔽一切諸魔，無量菩薩皆來集會。佛子！是為菩薩摩訶薩十種生，為調伏眾生故，如是示現。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of birth. What are these ten? Namely:

Birth with right mindfulness and right knowledge, far from ignorance
Birth emitting a great net of light illuminating the three thousand great thousand worlds
Birth in their final existence, no longer taking future bodies
Birth that is unborn and unarisen
Birth knowing the three realms are like illusions
Birth manifesting bodies throughout worlds in the ten directions
Birth realizing the body of all-knowledge wisdom
Birth emitting all Buddha-light to universally awaken all beings
Birth entering the samādhi of great wisdom contemplation

Buddhaputra! When bodhisattvas take birth, they shake all buddha-lands, liberate all beings, eliminate all evil destinies, outshine all māras, and countless bodhisattvas gather in assembly. Buddhaputra! These are the ten kinds of birth of bodhisattva mahāsattvas, manifested thus to tame beings.

[188]「佛子！菩薩摩訶薩以十事故，示現微笑心自誓。何等為十？所謂：菩薩摩訶薩念言：『一切世間沒在欲泥，除我一人無能免濟。』如是知已，熙怡微笑心自誓。復念言：『一切世間煩惱所盲，唯我今者具足智慧。』如是知已，熙怡微笑心自誓。又念言：『我今因此假名身故，當得如來充滿三世無上法身。』如是知已，熙怡微笑心自誓。菩薩爾時，以無障礙眼，遍觀十方所有梵天，乃至一切大自在天，作是念言：『此等眾生，皆自謂為有大智力。』如是知已，熙怡微笑心自誓。菩薩爾時觀諸眾生，久種善根，今皆退沒；如是知已，熙怡微笑心自誓。菩薩觀見世間種子，所種雖少，獲果甚多；如是知已，熙怡微笑心自誓。菩薩觀見一切眾生，蒙佛所教，必得利益；如是知已，熙怡微笑心自誓。菩薩觀見過去世中同行菩薩，染著餘事，不得佛法廣大功德；如是知已，熙怡微笑心自誓。菩薩觀見過去世中同共集會諸天人等，至今猶在凡夫之地，不能捨離，亦不疲厭；如是知已，熙怡微笑心自誓。菩薩爾時，為一切如來光明所觸，倍加欣慰，熙怡微笑心自誓。是為十。佛子！菩薩為調伏眾生故，如是示現。

"Buddhaputra! The bodhisattva mahāsattvas manifest gentle smiles and make self-vows for ten reasons. What are these ten? Namely:

The bodhisattva mahāsattva thinks: 'All worldly beings are sunk in the mud of desire; except for me alone, none can save them.' Knowing this, they smile gently and make a self-vow.
They further think: 'All worldly beings are blinded by afflictions; only I now possess complete wisdom.' Knowing this, they smile gently and make a self-vow.
They further think: 'Through this provisional body, I will attain the Tathāgata's unsurpassed Dharma body that pervades the three times.' Knowing this, they smile gently and make a self-vow.
At that time, with unobstructed eyes, the bodhisattva observes all the Brahma heavens throughout the ten directions up to all the great sovereign deities, thinking: 'All these beings consider themselves to have great wisdom and power.' Knowing this, they smile gently and make a self-vow.
At that time, the bodhisattva observes beings who long ago planted good roots but have now regressed and sunk. Knowing this, they smile gently and make a self-vow.
The bodhisattva observes that worldly seeds, though few are planted, yield abundant fruits. Knowing this, they smile gently and make a self-vow.
The bodhisattva observes that all beings who receive the Buddha's teachings will certainly gain benefit. Knowing this, they smile gently and make a self-vow.
The bodhisattva observes fellow bodhisattvas from past lives who became attached to other matters and did not attain the vast merits of the Buddha's Dharma. Knowing this, they smile gently and make a self-vow.
The bodhisattva observes devas and humans who gathered together in past lives but still remain at the level of ordinary beings, unable to leave it yet not growing weary. Knowing this, they smile gently and make a self-vow.
At that time, touched by the light of all Tathāgatas, the bodhisattva feels increased joy and comfort, smiles gently and makes a self-vow.

These are the ten. Buddhaputra! Bodhisattvas manifest thus to tame beings.

[189]「佛子！菩薩摩訶薩以十事故，示行七步。何等為十？所謂：現菩薩力故，示行七步；現施七財故，示行七步；滿地神願故，示行七步；現超三界相故，示行七步；現菩薩最勝行超過象王、牛王、師子王行故，示行七步；現金剛地相故，示行七步；現欲與眾生勇猛力故，示行七步；現修行七覺寶故，示行七步；現所得法不由他教故，示行七步；現於世間最勝無比故，示行七步。是為十。佛子！菩薩為調伏眾生故，如是示現。

"Buddhaputra! The bodhisattva mahāsattvas demonstrate taking seven steps for ten reasons. What are these ten? Namely:

They demonstrate taking seven steps to manifest bodhisattva power
They demonstrate taking seven steps to manifest giving the seven treasures
They demonstrate taking seven steps to fulfill the earth spirit's vow
They demonstrate taking seven steps to manifest the characteristic of transcending the three realms
They demonstrate taking seven steps to manifest the bodhisattva's supreme conduct surpassing the conduct of the king of elephants, king of bulls, and king of lions
They demonstrate taking seven steps to manifest the characteristic of vajra ground
They demonstrate taking seven steps to manifest wanting to give heroic strength to beings
They demonstrate taking seven steps to manifest cultivating the seven treasures of enlightenment
They demonstrate taking seven steps to manifest that their attainment of the Dharma is not through others' teaching
They demonstrate taking seven steps to manifest being supreme and incomparable in the world

These are the ten. Buddhaputra! Bodhisattvas manifest thus to tame beings.

[190]「佛子！菩薩摩訶薩以十事故，現處童子地。何等為十？所謂：為現通達一切世間文字、算計、圖書、印璽種種業故，處童子地；為現通達一切世間象馬、車乘、弧矢、劍戟種種業故，處童子地；為現通達一切世間文筆、談論、博弈、嬉戲種種事故，處童子地；為現遠離身、語、意業諸過失故，處童子地；為現入定住涅槃門，周遍十方無量世界故，處童子地；為現其力超過一切天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世、人、非人等故，處童子地；為現菩薩色相威光超過一切釋、梵、護世故，處童子地；為令耽著欲樂眾生歡喜樂法故，處童子地；為尊重正法，勤供養佛，周遍十方一切世界故，處童子地；為現得佛加被蒙法光明故，處童子地。是為十。

"Buddhaputra! The bodhisattva mahāsattvas manifest dwelling in the stage of a youth for ten reasons. What are these ten? Namely:

They dwell in the stage of a youth to manifest mastery of all worldly writing, calculation, books, seals and various skills
They dwell in the stage of a youth to manifest mastery of all worldly skills regarding elephants, horses, chariots, bows and arrows, swords and spears
They dwell in the stage of a youth to manifest mastery of all worldly literature, discussion, games and various forms of recreation
They dwell in the stage of a youth to manifest freedom from faults of body, speech and mind
They dwell in the stage of a youth to manifest entering samādhi and abiding in the gate of nirvāṇa, pervading countless worlds in the ten directions
They dwell in the stage of a youth to manifest power surpassing all devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahma, world-protectors, humans and non-humans
They dwell in the stage of a youth to manifest the bodhisattva's form, characteristics and majestic light surpassing all Śakra, Brahma and world-protectors
They dwell in the stage of a youth to cause beings attached to desires to delight in the Dharma
They dwell in the stage of a youth to revere the true Dharma and diligently make offerings to Buddhas throughout all worlds in the ten directions
They dwell in the stage of a youth to manifest receiving the Buddha's empowerment and being illuminated by the light of Dharma

These are the ten.

[191]「佛子！菩薩摩訶薩現童子地已，以十事故現處王宮。何等為十？所謂：為令宿世同行眾生善根成熟故，現處王宮；為顯示菩薩善根力故，現處王宮；為諸人、天耽著樂具，示現菩薩大威德樂具故，現處王宮；順五濁世眾生心故，現處王宮；為現菩薩大威德力能於深宮入三昧故，現處王宮；為令宿世同願眾生滿其意故，現處王宮；欲令父母、親戚、眷屬滿所願故，現處王宮；欲以妓樂出妙法音供養一切諸如來故，現處王宮；欲於宮內住微妙三昧，始從成佛乃至涅槃皆示現故，現處王宮；為隨順守護諸佛法故，現處王宮。是為十。最後身菩薩如是示現處王宮已，然後出家。

"Buddhaputra! After manifesting in the stage of a youth, the bodhisattva mahāsattvas manifest dwelling in a royal palace for ten reasons. What are these ten? Namely:

They manifest dwelling in a royal palace to bring to maturity the good roots of beings who practiced together in past lives
They manifest dwelling in a royal palace to demonstrate the power of bodhisattvas' good roots
They manifest dwelling in a royal palace to demonstrate the bodhisattva's majestic enjoyments to humans and devas who are attached to pleasures
They manifest dwelling in a royal palace to accord with beings' minds in the five turbid ages
They manifest dwelling in a royal palace to demonstrate the bodhisattva's great majestic power to enter samādhi within the deep palace
They manifest dwelling in a royal palace to fulfill the wishes of beings who made similar vows in past lives
They manifest dwelling in a royal palace to fulfill the wishes of parents, relatives and retinue
They manifest dwelling in a royal palace to make offerings to all Tathāgatas by producing wonderful Dharma sounds through music
They manifest dwelling in a royal palace to dwell in subtle samādhi within the palace and demonstrate everything from attaining Buddhahood to entering nirvāṇa
They manifest dwelling in a royal palace to accord with and protect the Buddha's Dharma

These are the ten. After thus manifesting dwelling in a royal palace, the bodhisattva in their final body then leaves home.

[192]「佛子！菩薩摩訶薩以十事故，示現出家。何等為十？所謂：為厭居家故，示現出家；為著家眾生令捨離故，示現出家；為隨順信樂聖人道故，示現出家；為宣揚讚歎出家功德故，示現出家；為顯永離二邊見故，示現出家；為令眾生離欲樂、我樂故，示現出家；為先現出三界相故，示現出家；為現自在不屬他故，示現出家；為顯當得如來十力、無畏法故，示現出家；最後菩薩法應爾故，示現出家。是為十。菩薩以此調伏眾生。

"Buddhaputra! The bodhisattva mahāsattvas manifest leaving home for ten reasons. What are these ten? Namely:

They manifest leaving home to show weariness with household life
They manifest leaving home to cause beings attached to household life to renounce it
They manifest leaving home to accord with faith in and delight in the path of holy ones
They manifest leaving home to proclaim and praise the merits of leaving home
They manifest leaving home to show permanent freedom from extreme views
They manifest leaving home to cause beings to leave desires and self-pleasures
They manifest leaving home to first show transcendence of the three realms
They manifest leaving home to show independence and non-subordination to others
They manifest leaving home to show they will attain the Tathāgata's ten powers and fearlessnesses
They manifest leaving home because this is appropriate for the final-life bodhisattva

These are the ten. Bodhisattvas use these to tame beings.

[193]「佛子！菩薩摩訶薩為十種事故，示行苦行。何等為十？所謂：為成就劣解眾生故，示行苦行；為拔邪見眾生故，示行苦行；為不信業報眾生令見業報故，示行苦行；為隨順雜染世界法應爾故，示行苦行；示能忍劬勞勤修道故，示行苦行；為令眾生樂求法故，示行苦行；為著欲樂、我樂眾生故，示行苦行；為顯菩薩起行殊勝，乃至最後生猶不捨勤精進故，示行苦行；為令眾生樂寂靜法，增長善根故，示行苦行；為諸天、世人諸根未熟，待時成熟故，示行苦行。是為十。菩薩以此方便調伏一切眾生。

"Buddhaputra! The bodhisattva mahāsattvas demonstrate ascetic practices for ten reasons. What are these ten? Namely:

They demonstrate ascetic practices to bring to maturity beings of inferior understanding
They demonstrate ascetic practices to extract beings with wrong views
They demonstrate ascetic practices to show karmic retribution to beings who don't believe in karma
They demonstrate ascetic practices to accord with what is appropriate in defiled worlds
They demonstrate ascetic practices to show they can endure hardship in diligently cultivating the path
They demonstrate ascetic practices to cause beings to delight in seeking the Dharma
They demonstrate ascetic practices for beings attached to sensual pleasures and self-pleasure
They demonstrate ascetic practices to show the excellence of bodhisattvas' practices, never abandoning diligent vigor even in their final life
They demonstrate ascetic practices to cause beings to delight in peaceful dharmas and increase good roots
They demonstrate ascetic practices for devas and humans whose faculties are not yet mature, waiting for them to mature

These are the ten. Bodhisattvas use these skillful means to tame all beings.

[194]「佛子！菩薩摩訶薩往詣道場有十種事。何等為十？所謂：詣道場時，照耀一切世界；詣道場時，震動一切世界；詣道場時，於一切世界普現其身；詣道場時，覺悟一切菩薩及一切宿世同行眾生；詣道場時，示現道場一切莊嚴；詣道場時，隨諸眾生心之所欲，而為現身種種威儀，及菩提樹一切莊嚴；詣道場時，現見十方一切如來；詣道場時，舉足、下足常入三昧，念念成佛無有超隔；詣道場時，一切天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世一切諸王各不相知，而興種種上妙供養；詣道場時，以無礙智，普觀一切諸佛如來於一切世界修菩薩行而成正覺。是為十。菩薩以此教化眾生。

"Buddhaputra! The bodhisattva mahāsattvas have ten things when going to the site of enlightenment. What are these ten? Namely:

When going to the site of enlightenment, they illuminate all worlds
When going to the site of enlightenment, they shake all worlds
When going to the site of enlightenment, they universally manifest their bodies in all worlds
When going to the site of enlightenment, they awaken all bodhisattvas and all beings who practiced together in past lives
When going to the site of enlightenment, they manifest all the adornments of the site of enlightenment
When going to the site of enlightenment, they manifest various dignified forms and all the adornments of the bodhi tree according to beings' desires
When going to the site of enlightenment, they see all Tathāgatas of the ten directions
When going to the site of enlightenment, with every step they constantly enter samādhi, becoming a Buddha in every thought without interruption
When going to the site of enlightenment, all devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahma, and world-protecting kings, without knowing each other, make various supreme offerings
When going to the site of enlightenment, with unobstructed wisdom they universally observe all Tathāgatas practicing the bodhisattva path and attaining perfect enlightenment in all worlds

These are the ten. Bodhisattvas use these to teach and transform beings.

[195]「佛子！菩薩摩訶薩坐道場有十種事。何等為十？所謂：坐道場時，種種震動一切世界；坐道場時，平等照耀一切世界；坐道場時，除滅一切諸惡趣苦；坐道場時，令一切世界金剛所成；坐道場時，普觀一切諸佛如來師子之座；坐道場時，心如虛空，無所分別；坐道場時，隨其所應，現身威儀；坐道場時，隨順安住金剛三昧；坐道場時，受一切如來神力所持清淨妙處；坐道場時，自善根力悉能加被一切眾生。是為十。

"Buddhaputra! The bodhisattva mahāsattvas have ten things when sitting at the site of enlightenment. What are these ten? Namely:

When sitting at the site of enlightenment, they variously shake all worlds
When sitting at the site of enlightenment, they equally illuminate all worlds
When sitting at the site of enlightenment, they eliminate all suffering of the evil destinies
When sitting at the site of enlightenment, they cause all worlds to become vajra
When sitting at the site of enlightenment, they universally observe all Buddha Tathāgatas' lion thrones
When sitting at the site of enlightenment, their minds are like space, without discrimination
When sitting at the site of enlightenment, they manifest bodily dignity according to what is appropriate
When sitting at the site of enlightenment, they accordingly abide in vajra samādhi
When sitting at the site of enlightenment, they receive the pure wonderful place sustained by all Tathāgatas' spiritual power
When sitting at the site of enlightenment, through their own good root power they are able to empower all beings

These are the ten.

[196]「佛子！菩薩摩訶薩坐道場時，有十種奇特未曾有事。何等為十？佛子！菩薩摩訶薩坐道場時，十方世界一切如來皆現其前，咸舉右手而稱讚言：『善哉善哉！無上導師！』是為第一未曾有事。菩薩摩訶薩坐道場時，一切如來皆悉護念，與其威力，是為第二未曾有事。菩薩摩訶薩坐道場時，宿世同行諸菩薩眾悉來圍遶，以種種莊嚴具恭敬供養，是為第三未曾有事。菩薩摩訶薩坐道場時，一切世界草木、叢林諸無情物，皆曲身低影，歸向道場，是為第四未曾有事。菩薩摩訶薩坐道場時，入三昧，名：觀察法界，此三昧力能令菩薩一切諸行悉得圓滿，是為第五未曾有事。菩薩摩訶薩坐道場時，得陀羅尼，名：最上離垢妙光海藏，能受一切諸佛如來大雲法雨，是為第六未曾有事。菩薩摩訶薩坐道場時，以威德力興上妙供具，遍一切世界供養諸佛，是為第七未曾有事。菩薩摩訶薩坐道場時，住最勝智，悉現了知一切眾生諸根意行，是為第八未曾有事。菩薩摩訶薩坐道場時，入三昧，名：善覺，此三昧力能令其身充滿三世盡虛空界一切世界，是為第九未曾有事。菩薩摩訶薩坐道場時，得離垢光明無礙大智，令其身業普入三世，是為第十未曾有事。佛子！是為菩薩摩訶薩坐道場時，十種奇特未曾有事。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of extraordinary things when sitting at the site of enlightenment. What are these ten? Namely:

When bodhisattva mahāsattvas sit at the site of enlightenment, all Tathāgatas in worlds of the ten directions appear before them, raise their right hands and praise them saying, "Excellent, excellent! Supreme guide!" This is the first extraordinary thing.
When sitting at the site of enlightenment, all Tathāgatas protect them in mindfulness and bestow their majestic power. This is the second extraordinary thing.
When sitting at the site of enlightenment, all bodhisattvas who practiced together in past lives come to surround them, making various adorned offerings with reverence. This is the third extraordinary thing.
When sitting at the site of enlightenment, all grass, trees, groves and inanimate objects in all worlds bow their bodies and shadows toward the site of enlightenment. This is the fourth extraordinary thing.
When sitting at the site of enlightenment, they enter a samādhi called "Observing the Dharma Realm," whose power enables all their practices to reach perfection. This is the fifth extraordinary thing.
When sitting at the site of enlightenment, they attain a dhāraṇī called "Supreme Stainless Wonderful Light Ocean Treasury," which can receive the great Dharma rain-clouds of all Buddha Tathāgatas. This is the sixth extraordinary thing.
When sitting at the site of enlightenment, through their majestic power they manifest supreme wonderful offerings throughout all worlds to make offerings to all Buddhas. This is the seventh extraordinary thing.
When sitting at the site of enlightenment, they abide in supreme wisdom, clearly knowing all beings' faculties and mental actions. This is the eighth extraordinary thing.
When sitting at the site of enlightenment, they enter a samādhi called "Good Awakening," whose power enables their body to fill all worlds throughout space in the three times. This is the ninth extraordinary thing.
When sitting at the site of enlightenment, they attain stainless light unobstructed great wisdom, enabling their physical actions to universally enter the three times. This is the tenth extraordinary thing.

Buddhaputra! These are the bodhisattva mahāsattvas' ten kinds of extraordinary things when sitting at the site of enlightenment.

[197]「佛子！菩薩摩訶薩坐道場時，觀十種義故，示現降魔。何等為十？所謂：為濁世眾生樂於鬪戰，欲顯菩薩威德力故，示現降魔；為諸天、世人有懷疑者，斷彼疑故，示現降魔；為教化調伏諸魔軍故，示現降魔；為欲令諸天、世人樂軍陣者，咸來聚觀，心調伏故，示現降魔；為顯示菩薩所有威力世無能敵故，示現降魔；為欲發起一切眾生勇猛力故，示現降魔；為哀愍末世諸眾生故，示現降魔；為欲顯示乃至道場猶有魔軍而來觸惱，此後乃得超魔境界故，示現降魔；為顯煩惱業用羸劣，大慈善根勢力強盛故，示現降魔；為欲隨順濁惡世界所行法故，示現降魔。是為十。

"Buddhaputra! The bodhisattva mahāsattvas demonstrate subduing māras for ten reasons when sitting at the site of enlightenment. What are these ten? Namely:

They demonstrate subduing māras to show the bodhisattva's majestic power to beings in defiled ages who delight in battle
They demonstrate subduing māras to cut off doubts of devas and humans who have doubts
They demonstrate subduing māras to teach and tame the māras' armies
They demonstrate subduing māras to cause devas and humans who delight in armies to gather and observe, and have their minds tamed
They demonstrate subduing māras to show that the bodhisattva's power is unrivaled in the world
They demonstrate subduing māras to arouse heroic strength in all beings
They demonstrate subduing māras out of compassion for beings of the final age
They demonstrate subduing māras to show that even at the site of enlightenment māras' armies still come to disturb, but thereafter one transcends māras' realm
They demonstrate subduing māras to show that afflictions' power is weak while the power of great compassion's good roots is strong
They demonstrate subduing māras to accord with the ways of defiled evil worlds

These are the ten.

[198]「佛子！菩薩摩訶薩有十種成如來力。何等為十？所謂：超過一切眾魔煩惱業故，成如來力；具足一切菩薩行，遊戲一切菩薩三昧門故，成如來力；具足一切菩薩廣大禪定故，成如來力；圓滿一切白淨助道法故，成如來力；得一切法智慧光明，善思惟分別故，成如來力；其身周遍一切世界故，成如來力；所出言音悉與一切眾生心等故，成如來力；能以神力加持一切故，成如來力；與三世諸佛身、語、意業等無有異，於一念中了三世法故，成如來力；得善覺智三昧，具如來十力，所謂：是處非處智力乃至漏盡智力故，成如來力。是為十。若諸菩薩具此十力，則名：如來、應、正等覺。

"Buddhaputra! The bodhisattva mahāsattvas have ten kinds of Tathāgata powers. What are these ten? Namely:

They attain Tathāgata power by transcending all māras, afflictions and karma
They attain Tathāgata power by perfecting all bodhisattva practices and playing in all bodhisattva samādhi gateways
They attain Tathāgata power by perfecting all bodhisattvas' vast meditations
They attain Tathāgata power by fulfilling all pure aids to the path
They attain Tathāgata power by gaining the light of wisdom of all dharmas and skillfully contemplating and discriminating
They attain Tathāgata power by having their body pervade all worlds
They attain Tathāgata power by having their speech equal to all beings' minds
They attain Tathāgata power by being able to empower all with spiritual power
They attain Tathāgata power by being no different from all Buddhas of the three times in body, speech and mind actions, understanding the dharmas of the three times in a single thought
They attain Tathāgata power by attaining the samādhi of good awakening and possessing the Tathāgata's ten powers, from the power of knowledge of what is possible and impossible to the power of knowledge of the extinction of defilements

These are the ten. If bodhisattvas possess these ten powers, they are called Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.

[199]「佛子！如來、應、正等覺轉大法輪有十種事。何等為十？一者，具足清淨四無畏智；二者，出生四辯隨順音聲；三者，善能開闡四真諦相；四者，隨順諸佛無礙解脫；五者，能令眾生心皆淨信；六者，所有言說皆不唐捐，能拔眾生諸苦毒箭；七者，大悲願力之所加持；八者，隨出音聲普遍十方一切世界；九者，於阿僧祇劫說法不斷；十者，隨所說法皆能生起根、力、覺道、禪定、解脫、三昧等法。佛子！諸佛如來轉於法輪，有如是等無量種事。

"Buddhaputra! The Tathāgata, Worthy One, Perfectly Enlightened One turns the great Dharma wheel with ten kinds of matters. What are these ten? Namely:

The complete and pure wisdom of the four fearlessnesses
The arising of the four kinds of eloquence with harmonious sounds
The skillful ability to expound the characteristics of the four noble truths
According with all Buddhas' unobstructed liberation
The ability to cause all beings' minds to have pure faith
All speech is not in vain and can extract the poisoned arrows of suffering from beings
Being sustained by the power of great compassion and vows
Sounds emanating to pervade all worlds in the ten directions
Teaching the Dharma continuously throughout innumerable kalpas
All taught Dharmas can give rise to faculties, powers, factors of enlightenment, meditation, liberation, samādhi and other such dharmas

Buddhaputra! When the Buddha Tathāgatas turn the Dharma wheel, there are these and countless other such matters.

[200]「佛子！如來、應、正等覺轉法輪時，以十事故，於眾生心中種白淨法，無空過者。何等為十？所謂：過去願力故；大悲所持故；不捨眾生故；智慧自在，隨其所樂為說法故；必應其時，未曾失故；隨其所宜，無妄說故；知三世智，善了知故；其身最勝，無與等故；言辭自在，無能測故；智慧自在，隨所發言悉開悟故。是為十。

"Buddhaputra! When the Tathāgata, Worthy One, Perfectly Enlightened One turns the Dharma wheel, for ten reasons they plant pure white dharmas in beings' minds without fail. What are these ten? Namely:

Because of the power of past vows
Because they are sustained by great compassion
Because they do not abandon beings
Because with mastery of wisdom, they teach Dharma according to beings' desires
Because they never miss the right time
Because they speak appropriately without falsity
Because they well understand the wisdom that knows the three times
Because their body is supreme and incomparable
Because their speech is sovereign and unfathomable
Because with mastery of wisdom, all their words cause awakening

These are the ten.

[201]「佛子！如來、應、正等覺作佛事已，觀十種義故，示般涅槃。何等為十？所謂：示一切行實無常故；示一切有為非安隱故；示大涅槃是安隱處，無怖畏故；以諸人、天樂著色身，為現色身是無常法，令其願住淨法身故；示無常力不可轉故；示一切有為不隨心住，不自在故；示一切三有皆如幻化，不堅牢故；示涅槃性究竟堅牢，不可壞故；示一切法無生無起而有聚集、散壞相故；佛子！諸佛世尊作佛事已，所願滿已，轉法輪已，應化度者皆化度已，有諸菩薩應受尊號成記別已，法應如是入於不變大般涅槃。佛子！是為如來、應、正等覺觀十義故，示般涅槃。

Buddhaputra! The Tathāgata, Worthy One, Perfectly Enlightened One demonstrates parinirvāṇa after completing Buddha's work, observing ten meanings. What are these ten? Namely:

To demonstrate that all conditioned things are truly impermanent
To demonstrate that all compounded things are not peaceful
To demonstrate that great nirvāṇa is a place of peace, free from fear
Because humans and devas are attached to the form body, to demonstrate that the form body is impermanent, causing them to wish to dwell in the pure Dharma body
To demonstrate that the power of impermanence cannot be turned back
To demonstrate that all compounded things do not abide according to one's wishes and are not self-sovereign
To demonstrate that all three realms of existence are like illusions, not firm or solid
To demonstrate that the nature of nirvāṇa is ultimately firm and indestructible
To demonstrate that all dharmas are unborn and unarisen yet have characteristics of gathering and dispersing

Buddhaputra! After completing Buddha's work, fulfilling their vows, turning the Dharma wheel, teaching those who should be taught, giving predictions to bodhisattvas who should receive the honored title, the Buddhas, World-Honored Ones naturally enter the unchanging great parinirvāṇa. Buddhaputra! These are the ten meanings the Tathāgata, Worthy One, Perfectly Enlightened One observes in demonstrating parinirvāṇa.

「佛子！此法門名：菩薩廣大清淨行。無量諸佛所共宣說，能令智者了無量義皆生歡喜，令一切菩薩大願、大行皆得相續。佛子！若有眾生得聞此法，聞已信解，解已修行，必得疾成阿耨多羅三藐三菩提。何以故？以如說修行故。佛子！若諸菩薩不如說行，當知是人於佛菩提則為永離，是故菩薩應如說行。佛子！此一切菩薩功德行處決定義華，普入一切法，普生一切智，超諸世間，離二乘道，不與一切諸眾生共，悉能照了一切法門，增長眾生出世善根，離世間法門品，應尊重，應聽受，應誦持，應思惟，應願樂，應修行；若能如是，當知是人疾得阿耨多羅三藐三菩提。」

"Buddhaputra! This Dharma gateway is called 'The Bodhisattva's Vast Pure Practice.' It is proclaimed together by countless Buddhas, enabling the wise to understand countless meanings and generate joy, causing all bodhisattvas' great vows and great practices to continue uninterrupted.

Buddhaputra! If beings hear this Dharma, and having heard it develop faith and understanding, and having understood it practice accordingly, they will quickly attain anuttarā-saṃyak-saṃbodhi. Why? Because they practice as taught.

Buddhaputra! If bodhisattvas do not practice as taught, know that such people are forever separated from Buddha's enlightenment. Therefore, bodhisattvas should practice as taught.

Buddhaputra! This definitive meaning flower of all bodhisattvas' meritorious practices universally enters all dharmas, universally gives rise to all wisdom, transcends all worldly realms, departs from the path of the two vehicles, is not shared with any beings, can illuminate all Dharma gateways, increases beings' transcendent good roots. This chapter on transcending the world should be revered, should be listened to, should be recited and retained, should be contemplated, should be delighted in, should be practiced. If one can do so, know that such a person will quickly attain anuttarā-saṃyak-saṃbodhi."

說此品時，佛神力故，及此法門法如是故，十方無量無邊阿僧祇世界皆大震動，大光普照。爾時，十方諸佛皆現普賢菩薩前，讚言：「善哉善哉！佛子！乃能說此諸菩薩摩訶薩功德行處決定義華普入一切佛法出世間法門品。佛子！汝已善學此法，善說此法。汝以威力護持此法，我等諸佛悉皆隨喜；如我等諸佛隨喜於汝，一切諸佛悉亦如是。佛子！我等諸佛悉共同心護持此經，令現在、未來諸菩薩眾未曾聞者皆當得聞。」

When this chapter was spoken, due to the Buddha's spiritual power and because this Dharma gateway is thus, countless boundless asaṃkhya worlds in the ten directions all greatly trembled and were universally illuminated with great light. At that time, all Buddhas of the ten directions appeared before Samantabhadra Bodhisattva and praised him, saying:

"Excellent, excellent! Buddhaputra! You have been able to speak this chapter on the definitive meaning flower of all bodhisattva mahāsattvas' meritorious practices that universally enters all Buddha dharmas and transcends worldly dharmas. Buddhaputra! You have well learned this Dharma, well spoken this Dharma. You protect this Dharma with your power, and we Buddhas all rejoice in this. Just as we Buddhas rejoice in you, all Buddhas are likewise. Buddhaputra! We Buddhas all together with one mind protect this sutra, causing present and future bodhisattva assemblies who have not yet heard it to be able to hear it."

爾時，普賢菩薩摩訶薩承佛神力，觀察十方一切大眾洎于法界而說頌言：

At that time, Bodhisattva Mahāsattva Samantabhadra, receiving the Buddha's spiritual power, observed the great assembly throughout the ten directions and the dharma realm, and spoke verses saying:

於無量劫修苦行，　　從無量佛正法生，　令無量眾住菩提，　　彼無等行聽我說。

Through countless kalpas practicing ascetic ways, Born from countless Buddhas' true Dharma, Causing countless beings to dwell in bodhi— Listen as I speak of these incomparable practices.　

供無量佛而捨著，　　廣度群生不作想，　求佛功德心無依，　　彼勝妙行我今說。　

Making offerings to countless Buddhas while letting go of attachment, Broadly saving beings without making conceptions, Seeking Buddha's merits with a mind depending on nothing— I now speak of these supreme and wondrous practices.

離三界魔煩惱業，　　具聖功德最勝行，　滅諸癡惑心寂然，　　我今說彼所行道。　

Free from the three realms' māras, afflictions and karma, Possessing holy merits and supreme practices, Extinguishing all delusion with mind serene— I now speak of the path they practice.

永離世間諸誑幻，　　種種變化示眾生，　心生住滅現眾事，　　說彼所能令眾喜。

Forever free from worldly deceptions and illusions, Demonstrating various transformations to beings, Manifesting many events of mind's arising, abiding and ceasing— Speaking of their abilities brings joy to all.　

見諸眾生生老死，　　煩惱憂橫所纏迫，　欲令解脫教發心，　　彼功德行應聽受。　

Seeing beings' birth, old age and death, Bound and pressed by afflictions and unexpected sorrows, Wishing to liberate them and teach them to generate bodhicitta— Their meritorious practices should be heard.

施戒忍進禪智慧，　　方便慈悲喜捨等，　百千萬劫常修行，　　彼人功德仁應聽。

Giving, morality, patience, diligence, meditation and wisdom, Skillful means, loving-kindness, compassion, joy, equanimity and such, Constantly practicing for hundreds of thousands of kalpas— Listen to the merits of such people.　

千萬億劫求菩提，　　所有身命皆無吝，　願益群生不為己，　　彼慈愍行我今說。　

For billions of kalpas seeking bodhi, Not sparing any bodies or lives, Vowing to benefit beings not for themselves— I now speak of these compassionate practices.

無量億劫演其德，　　如海一滴未為少，　功德無比不可諭，　　以佛威神今略說。　

Though one spoke of their merits for countless eons, It would be less than a drop in the ocean. Their merits are incomparable and indescribable— I now briefly speak through Buddha's spiritual power.

其心無高下，　　求道無厭倦，　普使諸眾生，　　住善增淨法。　

Their mind has no high or low, Seeking the Way without weariness, Universally causing all beings To dwell in good and increase pure dharmas.

智慧普饒益，　　如樹如河泉，　亦如於大地，　　一切所依處。　

Their wisdom universally benefits, Like trees, like rivers and springs, Also like the great earth, A place of reliance for all.

菩薩如蓮華，　　慈根安隱莖，　智慧為眾蘂，　　戒品為香潔。

Bodhisattvas are like lotus flowers, With compassion roots and peaceful stalks, Wisdom as their many stamens, Precepts as their pure fragrance.　

佛放法光明，　　令彼得開敷，　不著有為水，　　見者皆欣樂。　

The Buddha emits Dharma light, Causing them to bloom, Not attached to conditioned waters, All who see rejoice.

菩薩妙法樹，　　生於直心地，　信種慈悲根，　　智慧以為身，　

The bodhisattva's wondrous Dharma tree Grows in the ground of straight mind, With faith as seed and compassion as root, Wisdom serves as its body.

方便為枝幹，　　五度為繁密，　定葉神通華，　　一切智為果。

Skillful means forms its branches and trunk, The five perfections make its dense foliage, Meditation leaves and spiritual power flowers, All-knowledge as its fruit.　

最上力為蔦，　　垂陰覆三界。　菩薩師子王，　　白淨法為身。　

Supreme power forms its vines, Its shade covers the three realms. The bodhisattva lion king Has pure white Dharma as body.

四諦為其足，　　正念以為頸，　慈眼智慧首，　　頂繫解脫繒，

The four truths are its feet, Right mindfulness forms its neck, Compassionate eyes and wisdom head, Liberation's banner tied at its crown.

勝義空谷中，　　吼法怖眾魔。　菩薩為商主，　　普見諸群生，　

In the valley of supreme emptiness, It roars Dharma frightening all maras. The bodhisattva as merchant chief Universally sees all beings

在生死曠野，　　煩惱險惡處，　魔賊之所攝，　　癡盲失正道，示其正直路，　　令入無畏城。　

In the wilderness of birth and death, In dangerous places of afflictions, Captured by mara bandits, Lost the right path in blind delusion, Show them the righteous path, Leading to the city of fearlessness.

菩薩見眾生，　　三毒煩惱病，　種種諸苦惱，　　長夜所煎迫；　

Bodhisattvas see beings Afflicted by the three poisons, Various sufferings and troubles Pressing them through the long night;

為發大悲心，　　廣說對治門，　八萬四千種，　　滅除眾苦患。　

They give rise to great compassion, Widely teach remedial gateways, Eighty-four thousand kinds, To eliminate beings' suffering.

菩薩為法王，　　正道化眾生，　令遠惡修善，　　專求佛功德；

Bodhisattvas are Dharma kings, Teaching beings the right path, Making them abandon evil and cultivate good, Earnestly seeking Buddha's merits;　

一切諸佛所，　　灌頂授尊記，　廣施眾聖財，　　菩提分珍寶。　

At all Buddhas' places, Receiving anointment and noble prediction, Widely giving sacred wealth, The precious factors of enlightenment.

菩薩轉法輪，　　如佛之所轉，　戒轂三昧輞，　　智莊慧為劍，

Bodhisattvas turn the Dharma wheel, Just as the Buddha turned it, With precepts as hub, samadhi as rim, Wisdom as ornament and insight as sword,

既破煩惱賊，　　亦殄眾魔怨，　一切諸外道，　　見之無不散。　

Having destroyed the thieves of afflictions, Also vanquishing the enemy maras, All non-Buddhist paths Scatter upon seeing it.

菩薩智慧海，　　深廣無涯際，　正法味盈洽，　　覺分寶充滿，

The bodhisattvas' ocean of wisdom, Deep and vast without bounds, Filled with the taste of true Dharma, Complete with enlightenment's treasures,

大心無邊岸，　　一切智為潮，　眾生莫能測，　　說之不可盡。　

Great mind without shores, All-knowledge as its tide, Beyond beings' measure, Its description inexhaustible.

菩薩須彌山，　　超出於世間，　神通三昧峯，　　大心安不動；　

The Bodhisattva is like Mount Sumeru, Rising above the world, With peaks of spiritual powers and samadhi, Their great mind peaceful and unmoved;

若有親近者，　　同其智慧色，　逈絕眾境界，　　一切無不覩。

Those who draw near Share in their wisdom's radiance, Far transcending all realms, Seeing everything without exception.　

菩薩如金剛，　　志求一切智，　信心及苦行，　　堅固不可動；　

The Bodhisattva is like vajra, Aspiring to all-knowledge, With faith and austere practices, Firm and unshakeable;

其心無所畏，　　饒益諸群生，　眾魔與煩惱，　　一切悉摧滅。

Their mind knows no fear, Benefiting all beings, Crushing all māras and afflictions Until none remain.　

菩薩大慈悲，　　譬如重密雲，　三明發電光，　　神足震雷音，　

The Bodhisattva's great compassion Is like thick dense clouds, Lightning flashes of the three insights, Thunder of supernatural powers,

普以四辯才，　　雨八功德水，　潤洽於一切，　　令除煩惱熱。

Universally with four eloquences Raining waters of eight merits, Moistening all beings, Removing affliction's heat.　

菩薩正法城，　　般若以為牆，　慚愧為深塹，　　智慧為却敵，

The Bodhisattva's city of true Dharma Has wisdom as its walls, Shame and conscience as deep moats, Wisdom as defense,　

廣開解脫門，　　正念恒防守，　四諦坦王道，　　六通集兵仗，

Widely opening liberation's gates, Right mindfulness ever guarding, The Four Truths as royal roads, Six powers gathered as weapons,　

復建大法幢，　　周迴遍其下；　三有諸魔眾，　　一切無能入。

Raising high the Dharma banner, Extending all around; The māras of the three realms Cannot enter at all.　

菩薩迦樓羅，　　如意為堅足，　方便勇猛翅，　　慈悲明淨眼，　

The Bodhisattva Garuḍa Has will-power as strong feet, Skillful means as valiant wings, Compassion as clear pure eyes,

住一切智樹，　　觀三有大海，　搏撮天人龍，　　安置涅槃岸。　

Dwelling in the tree of all-knowledge, Observing the ocean of three realms, Seizing devas, humans and dragons, Placing them on nirvana's shore.

菩薩正法日，　　出現於世間，　戒品圓滿輪，　　神足速疾行，

The Bodhisattva's true Dharma sun Appears in the world, The wheel of perfect moral precepts And swift spiritual powers.

照以智慧光，　　長諸根力藥，　滅除煩惱闇，　　消竭愛欲海。　

Shining with wisdom's light, Growing the medicine of faculties and powers, Eliminating afflictions' darkness, Drying up the ocean of desires.

菩薩智光月，　　法界以為輪，　遊於畢竟空，　　世間無不見；

The Bodhisattva's wisdom moon, With dharma realm as its wheel, Roaming in ultimate emptiness, Seen by all in the world;　

三界識心內，　　隨時有增減；　二乘星宿中，　　一切無儔匹。

Within the consciousness of the three realms, Waxing and waning with time; Among the stars of the two vehicles, None can compare.　

菩薩大法王，　　功德莊嚴身，　相好皆具足，　　人天悉瞻仰，

The Bodhisattva great Dharma king, Body adorned with merits, Perfect in marks and characteristics, Revered by humans and gods,

方便清淨目，　　智慧金剛杵，　於法得自在，　　以道化群生。

With pure eyes of skillful means, And wisdom's vajra scepter, Mastering all dharmas, Teaching beings through the Way.　

菩薩大梵王，　　自在超三有，　業惑悉皆斷，　　慈捨靡不具，

The Bodhisattva great Brahma king, Transcending the three realms at will, All karma and delusion cut off, Complete in kindness and renunciation,

處處示現身，　　開悟以法音，　於彼三界中，　　拔諸邪見根。　

Manifesting bodies everywhere, Awakening with Dharma sounds, Within those three realms, Uprooting wrong views.

菩薩自在天，　　超過生死地，　境界常清淨，　智慧無退轉，

The Bodhisattva sovereign deva, Transcending the ground of birth and death, Their realm forever pure, Their wisdom never retreating,

絕彼下乘道，　　受諸灌頂法，　功德智慧具，　　名稱靡不聞。

Cutting off the lower vehicle paths, Receiving the anointing dharmas, Complete in merit and wisdom, Their name heard everywhere.　

菩薩智慧心，　　清淨如虛空，　無性無依處，　　一切不可得，

The Bodhisattva's wisdom mind, Pure like empty space, Without nature or support, Nothing can be attained,

有大自在力，　　能成世間事，　自具清淨行，　　令眾生亦然。　

Yet with great sovereign power, Can accomplish worldly matters, Pure in their own conduct, Making beings likewise so.

菩薩方便地，　　饒益諸眾生；　菩薩慈悲水，　　澣滌諸煩惱；　

The bodhisattva's skillful means ground Benefits all beings; The bodhisattva's compassion water Washes away all afflictions;

菩薩智慧火，　　燒諸惑習薪；　菩薩無住風，　　遊行三有空。　

The bodhisattva's wisdom fire Burns the firewood of habits and delusions; The bodhisattva's non-dwelling wind Roams freely through the space of the three realms.

菩薩如珍寶，　　能濟貧窮厄；　菩薩如金剛，　　能摧顛倒見；　

The bodhisattva is like precious jewels, Able to aid those in poverty and distress; The bodhisattva is like vajra, Able to crush inverted views;

菩薩如瓔珞，　　莊嚴三有身；　菩薩如摩尼，　　增長一切行。　

The bodhisattva is like a necklace, Adorning the body of the three realms; The bodhisattva is like a wish-fulfilling gem, Increasing all practices.

菩薩德如華，　　常發菩提分；　菩薩願如鬘，　　恒繫眾生首。

The bodhisattva's virtues are like flowers, Always unfolding enlightenment factors; The bodhisattva's vows are like garlands, Forever binding the heads of beings.　

菩薩淨戒香，　　堅持無缺犯；　菩薩智塗香，　　普熏於三界。

The bodhisattva's pure precepts are fragrant, Firmly held without breach; The bodhisattva's wisdom is like perfume, Pervading the three realms.　

菩薩力如帳，　　能遮煩惱塵；　菩薩智如幢，　　能摧我慢敵。　

The bodhisattva's power is like a canopy, Able to shield from affliction's dust; The bodhisattva's wisdom is like a banner, Able to defeat the enemy of pride.

妙行為繒綵，　　莊嚴於智慧，　慚愧作衣服，　　普覆諸群生。

Wondrous practices are like fine silk, Adorning wisdom, Shame and conscience make garments, Covering all beings.　

菩薩無礙乘，　　巾之出三界；　菩薩大力象，　　其心善調伏；　

The bodhisattva's unobstructed vehicle, Carries them beyond the three realms; The bodhisattva is like a great elephant, Their mind well-tamed;

菩薩神足馬，　　騰步超諸有；　菩薩說法龍，　　普雨眾生心；　

The bodhisattva's spiritual feet are like horses, Leaping beyond all realms of existence; The bodhisattva teaching Dharma is like a dragon, Raining upon beings' minds;

菩薩優曇華，　　世間難值遇；　菩薩大勇將，　　眾魔悉降伏；　

The bodhisattva is like an udumbara flower, Rarely encountered in the world; The bodhisattva is a great general, Subduing all māras;

菩薩轉法輪，　　如佛之所轉；　菩薩燈破闇，　　眾生見正道；

The bodhisattva turns the Dharma wheel, Just as the Buddha turned it; The bodhisattva's lamp breaks through darkness, Beings see the right path;　

菩薩功德河，　　恒順正道流；　菩薩精進橋，　　廣度諸群品。

The bodhisattva is a river of merit, Ever flowing along the right path; The bodhisattva is a bridge of diligence, Broadly crossing over all beings.　

大智與弘誓，　　共作堅牢船，　引接諸眾生，　　安置菩提岸。　

Great wisdom and vast vows Together make a sturdy ship, Drawing in all beings, Placing them on enlightenment's shore.

菩薩遊戲園，　　真實樂眾生；　菩薩解脫華，　　莊嚴智宮殿；　

The bodhisattva's playground garden, Truly delights beings; The bodhisattva's liberation flowers, Adorn wisdom's palace;

菩薩如妙藥，　　滅除煩惱病；　菩薩如雪山，　　出生智慧藥。　

The bodhisattva is like wonderful medicine, Eliminating affliction's illness; The bodhisattva is like snow mountains, Producing wisdom's medicine.

菩薩等於佛，　　覺悟諸群生，　佛心豈有他，　　正覺覺世間。　

The bodhisattva equals the Buddha, Awakening all beings, The Buddha's mind has no other aim, Perfect enlightenment awakens the world.

如佛之所來，　　菩薩如是來；　亦如一切智，　　以智入普門。　

As the Buddha has come, So does the Bodhisattva come; Like all-knowledge, Using wisdom to enter the universal gate.

菩薩善開導，　　一切諸群生；　菩薩自然覺，　　一切智境界。　

The Bodhisattva skillfully guides All sentient beings; The Bodhisattva naturally awakens to The realm of all-knowledge.

菩薩無量力，　　世間莫能壞；　菩薩無畏智，　　知眾生及法。

The Bodhisattva's immeasurable power The world cannot destroy; The Bodhisattva's fearless wisdom Knows beings and dharmas.　

一切諸世間，　　色相各差別，　音聲及名字，　　悉能分別知。

In all worlds, Forms and characteristics each differ, Sounds and names - All can be distinctly known.　

雖離於名色，　　而現種種相；　一切諸眾生，　　莫能測其道。

Though free from names and forms, Yet manifesting various characteristics; All beings Cannot fathom their path.　

如是等功德，　　菩薩悉成就，　了性皆無性，　　有無無所著。　

Such merits The Bodhisattva fully accomplishes, Understanding nature as natureless, Unattached to existence or non-existence.

如是一切智，　　無盡無所依，　我今當演說，　　令眾生歡喜。

Such all-knowledge, Inexhaustible and independent, I will now expound, To bring joy to beings.　

雖知諸法相，　　如幻悉空寂，　而以悲願心，　　及佛威神力，　

Though knowing all dharmas' characteristics Are like illusions, all empty and quiet, Yet with compassionate vows And Buddha's awesome spiritual power,

現神通變化，　　種種無量事；　如是諸功德，　　汝等應聽受。　

Manifesting spiritual transformations, Various countless matters; Such merits You should all listen to and receive.

一身能示現，　　無量差別身，　無心無境界，　　普應一切眾。　

One body can manifest Countless different bodies, Without mind, without realm, Universally responding to all beings.

一音中具演，　　一切諸言音；　眾生語言法，　　隨類皆能作。　

Within a single sound expressing All kinds of speech; The dharma of beings' languages, According to each type they can perform.

永離煩惱身，　　而現自在身，　知法不可說，　　而作種種說。　

Forever free from the body of afflictions, Yet manifesting a sovereign body, Knowing dharmas are inexpressible, Yet making various explanations.

其心常寂滅，　　清淨如虛空，　而普莊嚴剎，　　示現一切眾。

Their mind always quiescent, Pure like empty space, Yet universally adorning lands, Manifesting to all beings.　

於身無所著，　　而能示現身；　一切世間中，　　隨應而受生。　

Unattached to the body, Yet able to manifest bodies; In all worlds, Taking birth according to circumstances.

雖生一切處，　　亦不住受生，　知身如虛空，　　種種隨心現。

Though born in all places, Not dwelling in birth, Knowing the body is like space, Manifesting variously according to mind.

菩薩身無邊，　　普現一切處，　常恭敬供養，　　最勝兩足尊。　

The Bodhisattva's body is boundless, Appearing everywhere, Always respectfully making offerings To the Supreme Two-Footed Honored One.

香華眾妓樂，　　幢幡及寶蓋，　恒以深淨心，　　供養於諸佛。

With incense, flowers, music, Banners and precious canopies, Always with profound pure mind Making offerings to all Buddhas.　

不離一佛會，　　普在諸佛所，　於彼大眾中，　　問難聽受法。　

Not leaving any Buddha assembly, Present with all Buddhas, Among those great assemblies Asking questions and receiving teachings.

聞法入三昧，　　一一無量門，　起定亦復然，　　示現無窮盡。

Hearing Dharma and entering samadhi Through countless gateways, Rising from concentration likewise Manifesting without end.　

智慧巧方便，　　了世皆如幻，　而能現世間，　　無邊諸幻法。

With wisdom and skillful means Understanding the world as illusion, Yet able to manifest in the world Boundless illusory dharmas.　

示現種種色，　　亦現心及語，　入諸想網中，　　而恒無所著。

Manifesting various forms, Also manifesting mind and speech, Entering nets of conception Yet ever without attachment.　

或現初發心，　　利益於世間；　或現久修行，　　廣大無邊際，　

Sometimes showing initial aspiration, Benefiting the world; Sometimes showing long practice, Vast and boundless,

施戒忍精進，　　禪定及智慧，　四梵四攝等，　　一切最勝法。

Giving, morality, patience, diligence, Meditation and wisdom, The four pure states and four means of gathering, All supreme dharmas.　

或現行成滿，　　得忍無分別；　或現一生繫，　　諸佛與灌頂。　

Sometimes showing completion of practice, Attaining non-discriminating patience; Sometimes showing being bound for one more life, Receiving the Buddhas' crown anointment.

或現聲聞相，　　或復現緣覺，　處處般涅槃，　　不捨菩提行。　

Sometimes appearing as śrāvakas, Or appearing as pratyekabuddhas, Entering nirvana everywhere Without abandoning bodhisattva practice.

或現為帝釋，　　或現為梵王，　或天女圍遶，　　或時獨宴默。　

Sometimes appearing as Indra, Sometimes as Brahma King, Sometimes surrounded by celestial maidens, Sometimes in solitary silence.

或現為比丘，　　寂靜調其心；　或現自在王，　　統理世間法。　

Sometimes appearing as bhikṣus, Peacefully training their minds; Sometimes as sovereign kings, Governing worldly dharmas.

或現巧術女，　　或現修苦行，　或現受五欲，　　或現入諸禪。

Sometimes appearing as skilled courtesans, Sometimes practicing austerities, Sometimes enjoying the five desires, Sometimes entering dhyāna meditation.　

或現初始生，　　或少或老死。　若有思議者，　　心疑發狂亂。　

Sometimes appearing as newly born, Sometimes young or old and dying. If one tries to comprehend this, Their mind becomes confused and disturbed.

或現在天宮，　　或現始降神，　或入或住胎，　　成佛轉法輪。　

Sometimes appearing in heavenly palaces, Sometimes first descending from heaven, Sometimes entering or dwelling in the womb, Becoming Buddha and turning the Dharma wheel.

或生或涅槃，　　或現入學堂，　或在采女中，　　或離俗修禪。　

Sometimes being born or entering nirvana, Sometimes appearing to enter school, Sometimes among court ladies, Sometimes leaving society to practice dhyāna meditation.

或坐菩提樹，　　自然成正覺；　或現轉法輪，　　或現始求道。

Sometimes sitting under the Bodhi tree, Naturally attaining perfect enlightenment; Sometimes turning the Dharma wheel, Sometimes just beginning to seek the Way.　

或現為佛身，　　宴坐無量剎；　或修不退道，　　積集菩提具。　

Sometimes appearing in Buddha bodies, Seated peacefully in countless lands; Sometimes practicing the irreversible path, Accumulating requisites for enlightenment.

深入無數劫，　　皆悉到彼岸；　無量劫一念，　　一念無量劫。　

Deeply entering countless kalpas, All reaching the other shore; Countless kalpas in one thought, One thought in countless kalpas.

一切劫非劫，　　為世示現劫，　無來無積集，　　成就諸劫事。　

All kalpas are non-kalpas, Manifesting kalpas for the world, Without coming or accumulating, Accomplishing all kalpa-matters.

於一微塵中，　　普見一切佛；　十方一切處，　　無處而不有。

Within a single dust mote, Seeing all Buddhas everywhere; Throughout the ten directions, There is no place they are not present.　

國土眾生法，　　次第悉皆見；　經無量劫數，　　究竟不可盡。　

Lands, beings, and dharmas, All seen in proper sequence; Through countless kalpas, Never reaching an end.

菩薩知眾生，　　廣大無有邊；　彼一眾生身，　　無量因緣起。　

Bodhisattvas know beings Are vast and boundless; Each single being's body Arises from countless causes and conditions.

如知一無量，　　一切悉亦然；　隨其所通達，　　教諸未學者。

As they know one is boundless, So too are all others; According to their understanding, They teach those who haven't learned.　

悉知眾生根，　　上中下不同；　亦知根轉移，　　應化不應化；　

They know all beings' faculties, Superior, middling, and inferior; Also knowing how faculties transform, Who can be taught and who cannot;

一根一切根，　　展轉因緣力，　微細各差別，　　次第無錯亂。　

One faculty and all faculties, The power of their mutual causation, Their subtle differences, All in proper sequence without confusion.

又知其欲解，　　一切煩惱習；　亦知去來今，　　所有諸心行。　

Also knowing their desires and understanding, All habitual afflictions; Also knowing past, present and future, All mental activities.

了達一切行，　　無來亦無去；　既知其行已，　　為說無上法。　

Comprehending all actions, Neither coming nor going; Having understood their actions, Teaching the supreme Dharma.

雜染清淨行，　　種種悉了知，　一念得菩提，　　成就一切智。

Defiled and pure practices, Understanding all varieties, Attaining enlightenment in one thought, Accomplishing all wisdom.　

住佛不思議，　　究竟智慧心，　一念悉能知，　　一切眾生行。　

Dwelling in Buddha's inconceivability, Ultimate wisdom mind, In one thought able to know All beings' practices.

菩薩神通智，　　功力已自在，　能於一念中，　　往詣無邊剎。

The bodhisattva's spiritual power wisdom, Having attained mastery of powers, Can in a single thought-moment Travel to boundless lands.　

如是速疾往，　　盡於無數劫，　無處而不周，　　莫動毫端分。　

Traveling so swiftly thus, Throughout countless kalpas, No place not reached, Without moving a hair's breadth.

譬如工幻師，　　示現種種色，　於彼幻中求，　　無色無非色。

Like a skilled illusionist Manifesting various forms, When seeking within those illusions, No form nor non-form is found.　

菩薩亦如是，　　以方便智幻，　種種皆示現，　　充滿於世間。

Bodhisattvas are also thus, With skillful means wisdom illusions, Manifesting everything, Filling all worlds.　

譬如淨日月，　　皎鏡在虛空，　影現於眾水，　　不為水所雜。　

Like the pure sun and moon, Bright mirrors in empty space, Reflecting in all waters, Not mixed with the water.

菩薩淨法輪，　　當知亦如是，　現世間心水，　　不為世所雜。

The bodhisattva's pure Dharma wheel, Should be known as likewise, Appearing in worldly mind-waters, Not mixed with the world.　

如人睡夢中，　　造作種種事，　雖經億千歲，　　一夜未終盡。　

Like someone in a dream Creating various things, Though passing through billions of years, Not reaching the end of one night.

菩薩住法性，　　示現一切事，　無量劫可極，　　一念智無盡。

Bodhisattvas dwelling in dharma-nature, Manifesting all things, Though kalpas may be exhausted, Their wisdom in one thought is inexhaustible.　

譬如山谷中，　　及以宮殿間，　種種皆響應，　　而實無分別。　

Like in mountain valleys And within palaces, All kinds of echoes respond, Yet actually without discrimination.

菩薩住法性，　　能以自在智，　廣出隨類音，　　亦復無分別。　

Bodhisattvas dwelling in dharma-nature, With sovereign wisdom able To broadly emit sounds according to each kind, Also without discrimination.

如有見陽焰，　　想之以為水，　馳逐不得飲，　　展轉更增渴。　

Like one who sees a mirage, Imagining it to be water, Chasing but unable to drink, Only increasing their thirst more and more.

眾生煩惱心，　　應知亦如是；　菩薩起慈愍，　　救之令出離。　

The afflicted minds of beings Should be known to be like this; Bodhisattvas arise with compassion To rescue them and lead them to liberation.

觀色如聚沫，　　受如水上泡，　想如熱時焰，　　諸行如芭蕉。　

Seeing form like foam, Feeling like bubbles on water, Perception like a heat mirage, All activities like plantain trees.

心識猶如幻，　示現種種事；　如是知諸蘊，　　智者無所著。　

Mind-consciousness is like an illusion, Manifesting various phenomena; Thus knowing all aggregates, The wise remain unattached.

諸處悉空寂，　　如機關動轉；　諸界性永離，　　妄現於世間。

All sense bases are empty and still, Like mechanical puppets moving; The nature of all realms forever gone, Falsely appearing in the world.　

菩薩住真實，　　寂滅第一義，　種種廣宣暢，　　而心無所依。

Bodhisattvas dwell in truth, The supreme meaning of cessation, Broadly explaining various things, Yet their minds depend on nothing.　

無來亦無去，　　亦復無有住，　煩惱業苦因，　　三種恒流轉。　

No coming and no going, Also no abiding, Afflictions, karma and suffering - These three constantly flow on.

緣起非有無，　　非實亦非虛，　如是入中道，　　說之無所著。

Dependent arising is neither existent nor non-existent, Neither real nor unreal, Thus entering the Middle Way, Speaking without attachment.　

能於一念中，　　普現三世心，　欲色無色界，　　一切種種事。　

Able in a single thought To universally manifest minds of three times, Desire realm, form realm, formless realm, All kinds of phenomena.

隨順三律儀，　　演說三解脫，　建立三乘道，　　成就一切智。

According with the three trainings, Explaining the three liberations, Establishing the paths of three vehicles, Accomplishing all wisdom.　

了達處非處，　　諸業及諸根，　界解與禪定，　　一切至處道。　

Understanding what is possible and impossible, All karma and faculties, Realms of understanding and meditation, All paths leading to all places.

宿命念天眼，　　滅除一切惑，　知佛十種力，　　而未能成就。　

Past lives, mindfulness, divine eye, Eliminating all delusions, Knowing Buddha's ten powers, Yet not yet able to accomplish them.

了達諸法空，　　而常求妙法，　不與煩惱合，　　而亦不盡漏。　

Understanding all dharmas are empty, Yet always seeking wondrous Dharma, Not joining with afflictions, Yet also not ending outflows.

廣知出離道，　　而以度眾生，　於此得無畏，　　不捨修諸行。　

Broadly knowing the path of transcendence, Yet using it to cross over beings, Gaining fearlessness in this, Not abandoning the cultivation of practices.

無謬無違道，　　亦不失正念，　精進欲三昧，　　觀慧無損減。　

Without error, without deviating from the path, Also not losing right mindfulness, Vigorous in desire and samādhi, Wisdom of observation undiminished.

三聚皆清淨，　　三世悉明達，　大慈愍眾生，　　一切無障礙。　

The three collections all pure, The three times all clearly understood, Great kindness compassionate toward beings, All without obstruction.

由入此法門，　　得成如是行，　我說其少分，　　功德莊嚴義。　

Through entering this Dharma door, Accomplishing such practices, I speak of a small portion Of their merit's adorning meaning.

窮於無數劫，　　說彼行無盡，　我今說少分，　　如大地一塵。　

Even through countless kalpas, Speaking of those practices would be endless, I now speak a small portion, Like one dust mote of the great earth.

依於佛智住，　　起於奇特想，　修行最勝行，　　具足大慈悲。

Dwelling in reliance upon Buddha's wisdom, Giving rise to extraordinary thoughts, Cultivating supreme practices, Complete in great compassion.　

精勤自安隱，　　教化諸含識，　安住淨戒中，　　具諸授記行。　

Diligently self-peaceful, Teaching and transforming all beings, Abiding in pure precepts, Complete in practices of prediction.

能入佛功德，　　眾生行及剎，　劫世悉亦知，　　無有疲厭想。

Able to enter Buddha's merits, Beings' practices and lands, Also knowing all kalpas and worlds, Without thought of weariness.　

差別智總持，　　通達真實義，　思惟說無比，　　寂靜等正覺。

Differentiating wisdom and retention, Penetrating real meaning, Contemplating and speaking incomparably, Peaceful perfect enlightenment.　

發於普賢心，　　及修其行願，　慈悲因緣力，　　趣道意清淨。　

Generating the mind of Samantabhadra, And cultivating its practices and vows, Through power of compassionate causes, Mind pure in pursuing the path.

修行波羅蜜，　　究竟隨覺智，　證知力自在，　　成無上菩提。

Practicing the pāramitās, Ultimate responsive wisdom, Realizing powers and mastery, Attaining supreme bodhi.　

成就平等智，　　演說最勝法，　能持具妙辯，　　逮得法王處。　

Accomplishing equal wisdom, Expounding the supreme Dharma, Able to maintain perfect eloquence, Reaching the place of the Dharma King.

遠離於諸著，　　演說心平等，　出生於智慧，　　變化得菩提。

Far from all attachments, Expounding mind's equality, Giving birth to wisdom, Transforming to attain bodhi.　

住持一切劫，　　智者大欣慰，　深入及依止，　　無畏無疑惑。

Dwelling through all kalpas, The wise greatly rejoice, Deeply entering and relying, Without fear or doubt.　

了達不思議，　　巧密善分別，　善入諸三昧，　　普見智境界。　

Understanding the inconceivable, Skillfully and subtly discriminating, Well entering all samādhis, Universally seeing wisdom's realm.

究竟諸解脫，　　遊戲諸通明，　纏縛悉永離，　　園林恣遊處。　

Perfecting all liberations, Playing with spiritual powers, Forever free from bondage, Freely roaming in gardens.

白法為宮殿，　　諸行可欣樂，　現無量莊嚴，　　於世心無動。

Pure dharmas as palace, All practices bringing delight, Manifesting countless adornments, Mind unmoved in the world.　

深心善觀察，　　妙辯能開演，　清淨菩提印，　　智光照一切。

Deep mind well observing, Wondrous eloquence expounding, Pure bodhi's seal, Wisdom light illuminating all.　

所住無等比，　　其心不下劣，　立志如大山，　　種德若深海。　

Their dwelling has no equal, Their mind is not inferior, Their resolve stands like a great mountain, Their virtue planted like a deep ocean.

如寶安住法，　被甲誓願心，　發起於大事，　　究竟無能壞。　

Like jewels they dwell in dharma, Armored with vow-mind, Giving rise to great matters, Ultimately indestructible.

得授菩提記，　　安住廣大心，　祕藏無窮盡，　　覺悟一切法。　

Receiving predictions of bodhi, Dwelling in vast mind, Treasury inexhaustible, Awakening to all dharmas.

世智皆自在，　　妙用無障礙，　眾生一切剎，　　及以種種法。　

Worldly wisdom all sovereign, Wondrous function unobstructed, All beings and all lands, And various dharmas too.

身願與境界，　　智慧神通等，　示現於世間，　　無量百千億。　

Body, vows and realms, Wisdom and spiritual powers, Manifesting in the world, Countless hundreds of thousands of millions.

遊戲及境界，　　自在無能制，　力無畏不共，　　一切業莊嚴。

Play and realms, Sovereign without constraint, Powers, fearlessness unique, All actions adorning.　

諸身及身業，　　語及淨修語，　以得守護故，　　成辦十種事。

All bodies and bodily acts, Speech and pure speech cultivation, Through gaining protection, Accomplish ten kinds of matters.　

菩薩心發心，　　及以心周遍，　諸根無散動，　　獲得最勝根。　

Bodhisattva mind generates mind, And mind pervades all, Faculties unwavering, Attaining supreme faculties.

深心增勝心，　　遠離於諂誑；　種種決定解，　　普入於世間。　

Deep mind and supreme mind, Far from flattery and deception; Various definitive understandings, Universally entering the world.

捨彼煩惱習，　　取茲最勝道，　巧修使圓滿，　　逮成一切智。

Abandoning habitual afflictions, Taking up the supreme path, Skillfully cultivating to perfection, Attaining all-knowledge.　

離退入正位，　　決定證寂滅，　出生佛法道，　　成就功德號。

Leaving regression, entering right position, Definitively realizing quiescence, Giving birth to Buddha's path, Accomplishing meritorious titles.　

道及無量道，　　乃至莊嚴道，　次第善安住，　　悉皆無所著。　

The path and countless paths, Up to the adorned path, Skillfully abiding in sequence, All without attachment.

手足及腹藏，　　金剛以為心，　被以慈哀甲，　　具足眾器仗。　

Hands, feet and inner organs, Heart made of vajra, Wearing armor of compassion, Complete with all weapons.

智首明達眼，　　菩提行為耳，　清淨戒為鼻，　　滅闇無障礙。

Wisdom head and clear-seeing eyes, Bodhi practice as ears, Pure precepts as nose, Eliminating darkness without obstruction.　

辯才以為舌，　　無處不至身；　最勝智為心，　　行住修諸業。

Eloquence serving as tongue, Body reaching everywhere; Supreme wisdom as mind, Walking, dwelling, cultivating all actions.　

道場師子坐，　　梵臥空為住，　所行及觀察，　　普照如來境。　

Lion seat at the site of enlightenment, Brahma-rest with space as dwelling, Practices and observations Universally illuminating the Tathāgata's realm.

遍觀眾生行，　　奮迅及哮吼，　離貪行淨施，　　捨慢持淨戒，　

Universally observing beings' conduct, Vigorously roaring like a lion, Free from greed practicing pure giving, Abandoning pride maintaining pure precepts.

不瞋常忍辱，　　不懈恒精進，　禪定得自在，　　智慧無所行，

Without anger, constantly patient, Never lax, always diligent, Mastering meditation, Wisdom without activity.　

慈濟悲無倦，　　喜法捨煩惱；　於諸境界中，　　知義亦知法。

Kindness helping, compassion untiring, Delighting in Dharma, abandoning afflictions; In all realms, Knowing meaning and knowing Dharma.　

福德悉成滿，　　智慧如利劍，　普照樂多聞，　　明了趣向法。

Merit fully accomplished, Wisdom like a sharp sword, Universally illuminating, delighting in learning, Clearly understanding and inclining toward Dharma.　

知魔及魔道，　　誓願咸捨離；　見佛與佛業，　　發心皆攝取，　

Knowing māras and māras' paths, Vowing to abandon them all; Seeing Buddhas and Buddhas' works, Generating resolve to embrace them all.

離慢修智慧，　　不為魔力持；　為佛所攝持，　　亦為法所持。　

Free from pride cultivating wisdom, Not held by māras' power; Sustained by the Buddhas, Also sustained by the Dharma.

現住兜率天，　　又現彼命終；　示現住母胎，　　亦現微細趣。　

Manifesting dwelling in Tuṣita heaven, Also manifesting passing away there; Manifesting dwelling in mother's womb, Also manifesting subtle destinies.

現生及微笑，　　亦現行七步；　示修眾技術，　　亦示處深宮。

Manifesting birth and a smile, Also manifesting taking seven steps; Showing mastery of various skills, Also showing dwelling in the palace.　

出家修苦行，　　往詣於道場，　端坐放光明，　　覺悟諸群生，　

Leaving home practicing austerities, Going to the site of enlightenment, Sitting upright emitting light, Awakening all beings.

降魔成正覺，　　轉無上法輪，　所現悉已終，　　入於大涅槃。

Subduing māras attaining perfect enlightenment, Turning the supreme Dharma wheel, All manifestations completed, Entering great nirvāṇa.　

彼諸菩薩行，　　無量劫修習，　廣大無有邊，　　我今說少分。　

These bodhisattva practices, Cultivated through countless kalpas, Vast and boundless, I now speak but a small portion.

雖令無量眾，　　安住佛功德；　眾生及法中，　　畢竟無所取。　

Though causing countless beings To dwell in Buddha's merits; Among beings and dharmas, Ultimately nothing is grasped.

具足如是行，　　遊戲諸神通：　毛端置眾剎，　　經於億千劫；　

Perfected in such practices, Playing with spiritual powers: On a hair-tip placing many lands, Lasting through billions of kalpas;

掌持無量剎，　　遍往身無倦，　還來置本處，　　眾生不知覺。

Holding countless lands in palm, Traveling everywhere tirelessly, Returning them to their original place, Beings unaware and unknowing.　

菩薩以一切，　　種種莊嚴剎，　置於一毛孔，　　真實悉令見。

Bodhisattvas take all the Variously adorned lands, Place them in a single pore, Making all truly see them.　

復以一毛孔，　　普納一切海，　大海無增減，　　眾生不嬈害。　

Again with a single pore Universally containing all seas, The great seas neither increase nor decrease, Beings suffering no harm.

無量鐵圍山，　　手執碎為塵，　一塵下一剎，　　盡此諸塵數。　

Countless iron ring mountains, Held and crushed to dust in hand, One land beneath each dust mote, Until all these dust motes are exhausted.

以此諸塵剎，　　復更末為塵；　如是塵可知，　　菩薩智難量。

Taking all these dusty lands, Again grinding them to dust; Such dust can be known, But bodhisattva wisdom is hard to measure.　

於一毛孔中，　　放無量光明；　日月星宿光，　　摩尼珠火光，　

Within a single pore, Emitting countless lights; Sun, moon, and starlight, Mani jewels' fiery light,

及以諸天光，　　一切皆映蔽，　滅諸惡道苦，　　為說無上法。　

And all the heavenly lights, All are completely eclipsed, Extinguishing evil realms' suffering, Teaching the supreme Dharma.

一切諸世間，　　種種差別音；　菩薩以一音，　　一切皆能演。　

All the worlds' Various different sounds; Bodhisattvas with a single sound Can express them all.

決定分別說，　　一切諸佛法，　普使諸群生，　　聞之大歡喜。

Definitively distinguishing and teaching All the Buddha dharmas, Causing all living beings To hear and greatly rejoice.　

過去一切劫，　　安置未來今；　未來現在劫，　　迴置過去世。

All past kalpas Placed in future and present; Future and present kalpas Turned back to the past.　

示現無量剎，　　燒然及成住；　一切諸世間，　　悉在一毛孔。

Manifesting countless lands, Burning, forming, and abiding; All the worlds Are within a single pore.　

未來及現在，　　一切十方佛，　靡不於身中，　　分明而顯現。　

Future and present All Buddhas of the ten directions All appear distinctly Within the body.

深知變化法，　　善應眾生心，　示現種種身，　　而皆無所著。　

Deeply knowing transformation dharmas, Skillfully responding to beings' minds, Manifesting various bodies, Yet without attachment.

或現於六趣，　　一切眾生身，　梵釋護世身，　　諸天人眾身，　

Sometimes appearing in the six realms As bodies of all beings, As Brahma, Shakra, world-protecting bodies, As bodies of various devas and humans;

聲聞緣覺身，　　諸佛如來身；　或現菩薩身，　　修行一切智。　

As śrāvaka and pratyekabuddha bodies, As bodies of Buddhas and Tathāgatas; Sometimes appearing as bodhisattva bodies, Cultivating all-knowledge.

善入軟中上，　　眾生諸想網，　示現成菩提，　　及以諸佛剎。　

Skillfully entering the mild, medium and superior Nets of beings' thoughts, Manifesting the attainment of bodhi, And various buddha-lands.

了知諸想網，　　於想得自在，　示修菩薩行，　　一切方便事。　

Understanding all nets of thoughts, Gaining mastery over thoughts, Demonstrating cultivation of bodhisattva practices, And all expedient means.

示現如是等，　　廣大諸神變；　如是諸境界，　　舉世莫能知。　

Manifesting such Vast spiritual transformations; Such realms The world cannot know.

雖現無所現，　　究竟轉增上，　隨順眾生心，　　令行真實道。　

Though manifesting without manifesting, Ultimate and ever ascending, According with beings' minds, Causing them to practice the true path.

身語及與心，　　平等如虛空，　淨戒為塗香，　　眾行為衣服，

Body, speech and mind Equal like space, Pure precepts as fragrant ointment, All practices as garments,　

法繒嚴淨髻，　　一切智摩尼，　功德靡不周，　　灌頂昇王位。

Dharma silk adorning the pure topknot, All-knowledge as wish-fulfilling jewel, Merit pervading everywhere, Ascending to the royal position through consecration.　

波羅蜜為輪，　　諸通以為象，　神足以為馬，　　智慧為明珠。　

Perfections as wheels, Various powers as elephants, Spiritual feet as horses, Wisdom as bright pearl.

妙行為采女，　　四攝主藏臣，　方便為主兵，　　菩薩轉輪王。　

Wondrous practices as court ladies, Four means of attraction as treasury ministers, Skillful means as military commander, The bodhisattva as wheel-turning king.

三昧為城廓，　　空寂為宮殿，　慈甲智慧劍，　　念弓明利箭。　

Samādhi as city walls, Emptiness as palace, Kindness as armor and wisdom as sword, Mindfulness as bow and clarity as arrows.

高張神力蓋，　　逈建智慧幢，　忍力不動搖，　　直破魔王軍。　

Raising high the canopy of spiritual power, Erecting the banner of wisdom, Power of patience unshaking, Directly crushing Māra's armies.

總持為平地，　　眾行為河水，　淨智為涌泉，　　妙慧作樹林。　

Total retention as level ground, Various practices as rivers, Pure wisdom as springs, Sublime wisdom making forests.

空為澄淨池，　　覺分菡萏華，　神力自莊嚴，　　三昧常娛樂。

Emptiness as clear pure pond, Factors of enlightenment as lotus flowers, Spiritual powers as self-adornment, Always delighting in samādhi.　

思惟為采女，　　甘露為美食，　解脫味為漿，　　遊戲於三乘。　

Contemplation as court ladies, Sweet dew as fine food, Liberation's flavor as drink, Playing among the three vehicles.

此諸菩薩行，　　微妙轉增上，　無量劫修行，　　其心不厭足。

These bodhisattva practices, Subtle and ever ascending, Cultivated through countless kalpas, Their minds never satisfied.　

供養一切佛，　　嚴淨一切剎，　普令一切眾，　　安住一切智。　

Making offerings to all Buddhas, Purifying all lands, Causing all beings To dwell in all-knowledge.

一切剎微塵，　　悉可知其數；　一切虛空界，　　一沙可度量；　

The atoms of all lands Can be counted; All space realms Can be measured with a grain of sand;

一切眾生心，　　念念可數知；　佛子諸功德，　　說之不可盡。　

All beings' thoughts Can be known thought by thought; But the bodhisattvas' merits Cannot be fully described.

欲具此功德，　　及諸上妙法，　欲使諸眾生，　　離苦常安樂，　

Wishing to perfect these merits And all supreme wonderful dharmas, Wishing to cause all beings To leave suffering and always be happy,

欲令身語意，　　悉與諸佛等，　應發金剛心，　　學此功德行。」

Wishing body, speech and mind To equal all Buddhas, One should generate a heart of vajra And learn these meritorious practices.

大方廣佛華嚴經卷第五十九