大寶積經
Mahāratnakūṭa Sūtra
大唐三藏菩提流志奉詔譯
Translated by the Great Tang [Dynasty] Tripitaka master Bodhiruci
無盡慧菩薩會 第四十五
Inexhaustible Wisdom Bodhisattva [#45]
如是我聞。一時佛在王舍城耆闍崛山。與大比丘眾千二百五十人俱。爾時復有一萬菩薩摩訶薩俱。所謂慧幢菩薩。法幢菩薩。月幢菩薩。日幢菩薩。無邊幢菩薩。復有十六在家菩薩。跋陀婆羅而為上首。復有六十無比喻心菩薩摩訶薩。文殊師利而為上首。復有賢劫中一切菩薩摩訶薩。彌勒菩薩而為上首。復有六萬菩薩摩訶薩。無盡慧菩薩而為上首.
Thus have I heard: One time the Buddha was is in Rājagṛha, Gṛdhrakūṭa [Vultures Peak] with great bhikkus, twelve hundred fifty people in all. At that time there were also ten thousand bodhisattva mahasattvas. They were called: Wisdom Banner Bodhisattva, Dharma Banner Bodhisattva, Moon Banner Bodhisattva, Sun Banner Bodhisattva, Boundless Banner Bodhisattva, along with sixteen lay bodhisattvas, with Bhadrapāla foremost [among them]. Also, there were sixty bodhisattva mahasattvas of incomparable mind, with Manjusri foremost [among them]. Also, there were all [16 of] the bodhisattva mahasattvas of the [present] Bhadrakalpa [‘Good Time’], with Maitreya Bodhisattva foremost [among them]. Also, there were sixty thousand bodhisattva mahasattvas, with Aksayamati (Inexhaustible Wisdom) Bodhisattva foremost [among them].
爾時無盡慧菩薩。即從坐起。偏袒右肩。右膝著地。合掌向佛。頭面禮敬。以眾寶華奉散於佛。而白佛言。世尊。所言菩提心者。以何義故說菩提心。菩薩復以幾法成就菩提心。云何是菩提心。菩提中心不可得。心中菩提亦不可得。離菩提心不可得。離心菩提亦不可得。菩提者無色無相。不可言說。心亦無色無相不可顯示。眾生亦爾。皆不可得。世尊諸法如是。當依何義而得修行。
At that time, Aksayamati (Inexhaustible Wisdom) Bodhisattva arose from his seat, bared his right shoulder, placed his right knee on the ground, and faced the Buddha with his palms joined, bowing his head and praised him by scattering jeweled flowers around the Buddha as offerings. Then he addressed the Buddha saying, “World-Honored One, when the bodhicitta (mind of enlightenment) is spoken of, what is meant by the mind of enlightenment? Also, how many dharmas does it take for a bodhisattva to achieve the mind of enlightenment? What is the mind of enlightenment? Within bodhi (enlightenment) there is no mind attainable. Within the mind, enlightenment is also unattainable. Apart from enlightenment, the mind is unattainable. Apart from the mind, enlightenment is unattainable. That which is enlightenment is formless and characteristicless, unable to be spoken of [‘trackless’]. The mind is also formless, characteristicless, unable to be indicated. So, too, are sentient beings, completely unattainable. World-Honored One, all Dharmas being like this, what meaning should [one] rely on in order to observe [and/the] practice [caryā]?
佛言善男子。汝今諦聽我說。菩提者無名本字言說。何以故。於菩提中。名字言說不可得故。心及眾生亦復如是。若如是知名菩提心。菩提者非過去未來現在心及眾生。亦非過去未來現在。若知此義是名菩薩。然於其中亦不可得。於一切法都無所得。是名得菩提心。如阿羅漢得阿羅漢果。而於此中都無所得。唯除隨俗說言得果。於一切法皆無所得。得菩提心亦復如是。為欲引攝初業菩薩故說菩提心。然於其中無心無心名。無菩提無菩提名。無眾生無眾生名。無聲聞無聲聞名。無獨覺無獨覺名。無菩薩無菩薩名。無如來無如來名。無有為無有為名。無無為無無為名。無現得無當得。
The Buddha said “Virtuous son, listen and I will tell you. That which is enlightenment [bodhi] is originally without name or description [‘trackless’]. How so? Because within enlightenment names and descriptions cannot be attained. The mind and sentient beings are also like this. If one knows like this, it is called the mind of enlightenment. That which is enlightenment has no past, future, or present mind, and sentient beings are also without past, future or present. If one knows the meaning of this, that is called a bodhisattva. Within that, there is also nothing attainable and for every part of the dharma there is also nothing attainable. This is called attaining the mind of enlightenment. Like an arhat who has attained the fruit of an arhat, within this there is nothing to attain. Only conventionally is it said there is attainment of fruit. With all dharmas, there is nothing to attain. Attaining the mind of enlightenment is also like this. It is for welcoming novice bodhisattvas that we speak of the mind of enlightenment. Within this there is no mind or the term ‘mind’. There is no enlightenment or the term ‘enlightenment’. There is no sentient being or the term ‘sentient being’. There is no voice-hearer or the term ‘voice-hearer’. There is no solitary enlightened one or the term ‘solitary enlightened one’. There is no bodhisattva or the terms ‘bodhisattva.’ There is no Thus Come One or the term ‘Thus Come One’. There is no conditioned or the term ‘conditioned’. There is no unconditioned or the term ‘unconditioned’. There is no present attainment or future attainment.”
善男子。我今依言說如是敷演.
“Virtuous son, I will now rely on words like this to demonstrate.”
若有諸眾生。善根廣大超諸眾生
If of all sentient beings, [there is someone whose] virtuous roots are broad and great, surpassing all sentient beings:
如須彌山出過一切。是初發心為施波羅蜜因。
Like Mt. Sumeru, rising above all others - this is the first initiation of enlightenment, by way of the paramita of giving.
猶如大地善能安住一切事業。是第二發心為戒波羅蜜因。
Like the great earth, able to stabilize all things - this is the second initiation of enlightenment, by the paramita of moral discipline.
志意勇猛安受煩惱。如師子王威伏眾獸身無怖畏。是第三發心為忍波羅蜜因
Resolved and intent, boldly progressing and peacefully receiving afflictions, like the awesomeness of a lion-king, masters all beasts, body without fear - this is the third initiation of enlightenment, by way of the paramita of patience.
勢力雄迅能伏煩惱。如那羅延摧伏異眾。是第四發心為精進波羅蜜因。
Powerful and swift, able to subdue afflictions, like Nārāyaṇa defeats opponents - this is the fourth initiation of enlightenment, by way of the paramita of determination.
功德善根種種開發。如波利質多。俱鞞陀羅樹其華開敷。是第五發心為禪波羅蜜因。
Meritoriously virtuous roots of all types bursting forth, like the flowers of the [heavenly] pārijāta and kovidāra trees in bloom - this is the fifth initiation of enlightenment, by way of the paramita of dhyana.
除去癡暗。猶如日輪光明無邊。是第六發心為般若波羅蜜因。
Cleared of ignorance and darkness, like the boundless radiance of the sun - this is the sixth initiation of enlightenment, by way of the paramita of prajñā.
功德意樂一切莊嚴皆得圓滿。如大商主豐足財物。能以巧便拔眾險難。是第七發心為方便波羅蜜因。
Meritoriously satisfied and joyful [manobhirāma], each and every adornment, all fully attained, like a great merchant uses their abundance skillfully to uplift those in danger and hardship – this is the seventh initiation of enlightenment, by way of the paramita of expedient means.
障礙除滅意樂具足如淨滿月。是第八發心為力波羅蜜因。
Obstructions removed, the mind fully satisfied and joyful like a clear, full moon – this is the eighth initiation of enlightenment, by the paramita of power.
佛土眾生皆悉嚴淨。善法備足所作成辦。譬如貧人得無盡藏所願圓滿。是第九發心為願波羅蜜因。
Buddha lands and sentient beings, all fully adorned in purity, virtuous dharmas all having been achieved, like a poor person who attains an inexhaustible treasury can fulfill all wishes – this is the ninth initiation of enlightenment, by the paramita of will/vow [pranidhana].
福智無邊猶如虛空。於法自在如轉輪王已受灌頂。是第十發心為智波羅蜜因.
Fortunate and wise, boundless like empty space, sovereign of the Dharma, like a wheel-turning sage king, having been anointed – this is the tenth initiation of enlightenment, by the paramita of knowledge.
善男子。若此十種發心修習成就名為菩薩。名為最勝眾生。無障礙眾生非下劣眾生。然以實義不可得故。故於其中無眾生無心無菩提.
Virtuous son, one who succeeds in observing these ten kinds of initiations of enlightenment is called a bodhisattva, is called a supreme being, a being without obstruction/hindrance, not an inferior being. Yet, since the meaning of Reality is unattainable, there is no sentient being, mind, or enlightenment.
復次善男子。菩薩行施波羅蜜。以十法為首。
Furthermore, virtuous son, bodhisattvas practicing the paramita of dāna (giving) regard 10 dharmas as foremost:
三者意樂。joyful mind, [manobhirāma]
四者增上意樂。ever-increasing joyful mind
五者饒益眾生。enriching sentient beings
八者行四攝法。practicing the four means of unification
九者愛樂佛法。love and joy for buddha dharma
十者求一切智。searching for omniscience.
是為十。
These are the ten.
善男子。菩薩行戒波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of śīla (discipline) regard 10 dharmas as foremost:
四者無怨害心。a mind without resentment or anger
五者淨除惡趣。purifying and eliminating ‘evil’ destinations
六者遠離八難。avoiding the eight adversities
七者超諸聲聞辟支佛地。transcending all stages of voice hearers and pratyeka-buddhas
八者安住佛功德。securely abiding in Buddha merit
十者成就大願。achieving great devotion [maha-praṇidhāna].
是為十。
These are the ten.
善男子。菩薩行忍波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of kṣānti (patience) regard 10 dharmas as foremost:
一者捨離瞋恚。abandoning hatred二者不計其身。not ‘determining’ their body三者不計其命。not ‘determining’ their life四者信解。liberative faith五者成熟眾生。maturing sentient beings六者慈力。the power of compassion七者隨順法忍。the patience of being in accord with the Dharma八者甚深法忍。the patience for extremely profound Dharma九者廣大勝忍。vast, great, and supreme patience十者破無明暗。dispelling the darkness of ignorance.是為十。
These are the ten.
善男子。菩薩行精進波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of vīrya (drive) regard 10 dharmas as foremost:
一者隨諸眾生所作而作。doing in accordance with what all sentient beings do二者身口意業常生隨喜。body, mouth, mind karma always rejoicing in the welfare of others三者無懈怠。being without indolence [akausīdya]四者務進趣。progressing with zeal五者修正勤。observing correct effort六者修念處。observing mindful places七者破煩惱怨。cutting off all afflictions and passions八者觀察諸法。directly perceiving all dharmas [pravicaya; investigation; meditation on and inquiry into; vibhāvana, clear perception]九者成熟一切眾生。maturing each sentient being十者求一切智。searching for omniscience.是為十。
These are the ten.
善男子。菩薩行禪波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of dhyāna regard 10 dharmas as foremost:
一者安住善法。securely abiding in virtuous dharmas二者心緣一境。mind bound to one foundation三者緣境等至。the bound foundation equipoise四者正定。Correct concentration [samyak-samadhi]五者禪解脫。liberation through dhyana六者定根。the root of concentration七者定力。the power of concentration八者壞煩惱怨。destruction of afflictions and passions九者定聚圓滿。the perfection of concentration十者護法三昧。protecting the dharma samadhi.是為十。
These are the ten.
善男子。菩薩行般若波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of prajñā (wisdom) regard 10 dharmas as foremost:
一者善觀察諸陰。directly perceiving all aggregations [skandhas]二者善觀察界處。virtuously directly perceiving dhatus三者正見。correct view四者正念。correct mindfulness五者了知聖諦。completely understanding the Noble Truths六者捨離諸見。abandoning all views七者慧根。the root of wisdom八者無生法忍。patience tolerance for the non-arising of dharmas九者慧力。the power of wisdom十者無障礙智。unobstructed wisdom.是為十。
These are the ten.
善男子。菩薩行方便波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of upāya (skillful means) regard 10 dharmas as foremost
一者入諸眾生心行欲樂。entering the minds, habits, desires, and joys of all sentient beings二者以力加諸眾生。strengthening sentient beings by way of power三者大慈大悲。great kindness and great compassion四者成熟眾生而無厭倦。maturing sentient beings without weary五者捨離聲聞辟支佛地。being free of all stages of voice-hearers and pratyeka-buddhas六者殊勝智見。the view of superior wisdom七者修習諸波羅蜜。cultivating all paramitas八者如實觀諸法。like Reality, perceiving all dharmas / or / perceiving all dharmas thus九者攝不思議力。harmonizing inconceivable power十者不退轉地。the non-regressing stage.是為十。
These are the ten.
善男子。菩薩行力波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of power regard 10 dharmas as foremost:
一者知一切眾生心行稠林。knowledge of the ‘forest of conditioning’ [forest of conditionings] of the minds of each sentient being二者知一切眾生煩惱行稠林。knowledge of the ‘forest of conditioning’ of the afflictions of each sentient being三者知一切眾生意樂勝解行稠林。knowledge of the ‘forest of conditioning’ of the joys and supreme liberations of each sentient being四者知一切眾生根行稠林。knowledge of ‘forest of conditioning’ of the faculties/capacities/organs/roots [indriyas] of each sentient being五者知一切眾生種種界行稠林。knowledge of the ‘forest of conditioning’ of the various types of realms of each sentient being六者知一切眾生隨煩惱行稠林。knowledge of the ‘forest of conditioning’ of the sequent afflictions of each sentient being七者知一切眾生死生行稠林。knowledge of the ‘forest of conditioning’ of the birth and death of each sentient being八者知一切眾生三世業報行稠林。knowledge of the ‘forest of conditioning’ of the karmic results, past, present and future, of each sentient being九者知一切眾生習氣煩惱行稠林。knowledge of the ‘forest of conditioning’ of the habitual/residual afflictions of each sentient being十者以無疲倦心成熟眾生諸根行稠林。ripening the faculties/capacities/organs/roots [indriyas] of each sentient beings’ ‘forest of conditioning’ with a tireless mind.是為十。
These are the ten.
善男子菩薩行願波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of devotion regard 10 dharmas as foremost:
一者知一切法無生。knowledge that each dharma is unproduced二者知一切法無相。knowledge that each dharma is characteristicless三者知一切法無滅。knowledge that each dharma is without cessation四者知一切法無所有。knowledge that each dharma is without any being五者於一切法無執著。being unattached toward each dharma六者知一切法無來。knowledge that each dharma does not come七者知一切法無去。knowledge that each dharma does not go八者知一切法無自性。knowledge that each dharma is without self-nature九者知一切法無初中後平等。knowledge that each dharma is equanimous, without beginning, middle, or end十者於一切法初中後無分別。not differentiating the beginning, middle, or end of each dharma.是為十。
These are the ten.
善男子菩薩行智波羅蜜。以十法為首。
Virtuous son, bodhisattvas practicing the paramita of knowledge regard 10 dharmas as foremost:
一者於一切法善能了知決擇。virtuous, complete ability in understanding and investigating [pravicāra] all dharmas二者善能圓滿白法。virtuous ability to perfect the ‘white’ dharma三者積習菩薩無量資糧。the accumulation of immeasurable bodhisattva supplies [saṃbhāra]四者成就廣大福智資糧。achieving vast supplies of fortune and wisdom五者大悲圓滿。perfecting great compassion六者入種種差別世界。entering all types of differentiated realms七者入一切眾生諸煩惱行。entering the afflictions and conditioning of each sentient being八者作意入如來境界。creating a mind that enters the realm of the Thus Come One九者趣入十力無畏不共佛法殊勝境界。directing [that mind] to enter the extraordinary realm of the ten powers, fearless, incomparable Buddha Dharma十者受灌頂位成就一切智最勝之相。receiving the seat of anointment, achieving the characteristics of the all-knowing supreme [one].是為十。
These are the ten.
善男子。是為諸菩薩摩訶薩行十波羅蜜皆以十法為首.
Virtuous son, bodhisattva mahasattvas practicing the ten paramitas regard [each of] these ten dharmas as foremost.
復次善男子。云何為波羅蜜義。所謂:
Furthermore, virtuous son, what it is the meaning of Paramita?
明示超過一切聲聞獨覺所行故。
To clearly realize and surpass the practices of all Voice-Hearers and Solitary Sage;
廣大圓滿如來智故。
[Being] broad and great, wholly complete Tathagata Knowledge,
於有為無為不執著故。
To neither release nor grasp the conditioned or unconditioned,
如實了知生死過故。
To completely understanding, truly thus, the error of birth and death
諸未覺者悉令覺故。
To cause to be enlightened those not yet enlightened,
得如來無盡法藏故。
To obtain the inexhaustible Dharma Treasury of the Tathagata.
得無礙解脫故。
To obtain unhindered/unobstructed vimokṣa (liberation) (vimoksa)
以布施度脫諸眾生故。
To aid all sentient beings by giving (dana)
以持戒圓滿本誓願故。
To completely fulfill the Original Vow by discipline (sila)
以忍辱具足端嚴相故。
Perfectly adorned in majestic characteristics by patience (ksanti)
以精進究竟諸佛法故。
To fathom the depths of all dharmas by determination (virya)
以禪定出生四無量故。
To generate the four immeasurables by meditation (dhyana)
以般若滅除諸煩惱故。
To extinguish all afflictions by wisdom (prajna)
以方便積集諸佛法故。
To accumulate all Buddha Dharma by skillfulness (upaya)
以願能令佛法圓滿故。
To cause all Buddha Dharma to be fulfilled by devotion (pranidhana)
以力能令眾生淨信故。
To cause sentient beings to generate pure confidence by power (bala)
以智具足如來一切智故。
To obtain the omniscience of the Thus Come One by knowledge (jnana)
得無生法忍故。
To obtain the Patient Tolerance for the Birthlessness of all dharmas
得不退轉地故。
To reach the stage of non-regression
淨治佛剎故。
To purify a buddha land,
成熟眾生故。
To mature sentient beings
於菩提道場圓滿一切如來智故。
To fulfill all Tathagata Knowledge at the Bodhi Dojo
降伏眾魔故。
To conquer all mara demons
遊四神足故。
To ramble the [four-step] path of spiritual powers.
於生死涅槃俱無住故。
To abide neither in samsara or nirvana,
超過一切聲聞獨覺菩薩功德故。
To transcend the merit of all Voice Hearers, solitary sages and bodhisattvas,
摧伏一切諸異論故。
To defeat all doctrines
成就十力四無所畏不共佛法故。
To achieve the Ten Powers, Four Fearlessnessess, and unique Buddha Dharma,
證得無上正等覺故。
To directly perceive correct, unequaled enlightenment,
轉十二種法輪故。
And, to turn the 12 kinds of wheels.
如是一切是波羅蜜義次善男子。
Thus are all the meanings of paramita.
TODO: figure out how to order/present these videos.
菩薩摩訶薩將住初歡喜地先有是相。見三千大千世界中。所有百千億那由他眾寶伏藏。
Bodhisattva’s mahasattvas about to abide in the first stage, Extreme Joy (Pramudita), will first ‘have this sign’ – they will see within three thousand great thousand world-systems hundreds of thousands of millions of nayutas of numerous hidden jeweled treasuries.
菩薩將住第二離垢地先有是相。見三千大千世界地平如掌。無量百千億那由他。眾寶蓮花清淨嚴飾。
Bodhisattva’s mahasattvas about to abide in the second stage, Stainless (Vimala), will first ‘have this sign’ – they will see the ground of three thousand great thousand world-systems flat as their palm, gloriously adorned by immeasurable hundreds of thousands of millions of nayutas of pure, jeweled lotuses.
菩薩將住第三明地先有是相。見於自身被甲持杖勇猛堅固摧伏怨敵。
Bodhisattva’s mahasattvas about to abide in the third stage, Radiant/Illuminated (Prabhakari), will first ‘have this sign’ – they will see their body covered in armor, brandishing a wand, bold and firm, assuredly dispelling and subjugating enemies.
菩薩將住第四焰地先有是相。見四方風吹種種名華布散於地。
Bodhisattva’s mahasattvas about to abide in the fourth stage, Radiant Mind (Arcismati), will first ‘have this sign’ – they will see winds blow from the four directions, covering the ground with all kinds of rare flowers.
菩薩將住第五難勝地先有是相。見於女人首戴阿提目多華鬘。婆利師迦華鬘。瞻蔔迦華鬘。身佩種種眾莊嚴具。
Bodhisattva’s mahasattvas about to abide in the fifth stage, Difficult to Master (Sudurjaya), will first ‘have this sign’ – they will see a woman crowned in atimuktaka, varsika, and campaka flowers, her body [wearing] all kinds of adornments.
菩薩將住第六現前地先有是相。見於華池八功德水。澄淨盈滿。底布金沙。寶階四道。又於池中有優鉢羅花。波頭摩花。拘勿頭花。復見分陀利花而為莊嚴。復見自身於中遊戲。
Bodhisattva’s mahasattvas about to abide in the sixth stage, Manifestation (Abhimukhi), will first ‘have this sign’ – they will see a flower pond with waters ofthe eight virtues, clear, pure and overflowing, and the steps of four jeweled Paths lead to golden sand at the bottom. Also inside this pond are Utpala flowers (blue lotus), padma (red) flowers, Kumuda flowers (white), and will also see Pundarikaflowers gloriously adorned. And they will see themselves playing in that pond.
菩薩將住第七遠行地先有是相。見於自身左右兩邊皆有地獄。從彼超過無所傷害。
Bodhisattva’s mahasattvas about to abide in the seventh stage, Gone Afar (Duramgama), will first ‘have this sign’ – they will see to the left and right of their bodies all the hell realms there are, and from them pass unharmed.
菩薩將住第八不動地先有是相。見自身兩肩被師子王相。一切諸獸悉皆怖畏。
Bodhisattva’s mahasattvas about to abide in the eighth stage, Immovable (Acala), will first ‘have this sign’ – they will see themselves baring the ‘marks/signs/characteristics of a lion king, frightening all animals/beasts.
菩薩將住第九善慧地。先有是相。見於自身為轉輪王以正法教化。為無量百千億那由他諸王之所圍繞。種種寶嚴鮮白之蓋蓋菩薩上。
Bodhisattva’s mahasattvas about to abide in the ninth stage, Subtle Mind (Sadhumati), will first ‘have this sign’ – they will see themselves as a wheel-turning sage king/monarch and teacher of the Correct Dharma, surrounded by hundreds, of thousands, of millions of nayutas of kings/monarchs, covered by all kinds of jeweled, gloriously adorned canopies, covered in bodhisattvas.
菩薩將住第十法雲地先有是相。見於自身為真金色。具足如來三十二種大丈夫相圓光一尋。安處高廣師子之座。無量百千億那由他梵天前後圍繞。恭敬供養而聽說法。
Bodhisattva’s mahasattvas about to abide in the tenth stage, Dharma Cloud (Dharmamegha), will first ‘have this sign’ – they will see their body the color of actual gold, complete with the thirty-two types of great auspicious signs and haloed/surrounded by light to 8 feet. They will be tranquilly seated on tall, broad lion thrones, and immeasurable, hundreds of thousands of millions of nayutas of Brahma gods will come before them and make offerings them respectfully and listen to explain the dharma.
善男子。菩薩摩訶薩以三昧力。顯現如是十地先相。
Virtuous son, bodhisattva mahasattvas by the power of samadhi, manifest visions of the ten stages like this.
復次善男子。Furthermore, virtuous son,
初地菩薩圓滿施波羅蜜。 First Stage bodhisattvas complete dana-paramita 二地菩薩圓滿戒波羅蜜。 Second Stage bodhisattvas complete sila-paramita 三地菩薩圓滿忍波羅蜜。 Third Stage bodhisattvas complete ksanti-paramita 四地菩薩圓滿精進波羅蜜。 Fourth Stage bodhisattvas complete virya-paramita 五地菩薩圓滿禪波羅蜜。 Fifth Stage bodhisattvas complete dhyana-paramita 六地菩薩圓滿般若波羅蜜。 Sixth Stage bodhisattvas complete prajna-paramita 七地菩薩圓滿方便波羅蜜。 Seventh Stage bodhisattvas complete upaya-paramita 八地菩薩圓滿力波羅蜜。 Eighth Stage bodhisattvas complete bala-paramita 九地菩薩圓滿願波羅蜜。 Ninth Stage bodhisattvas complete pranidhana-paramita 十地菩薩圓滿智波羅蜜。 Tenth Stage bodhisattvas complete jnana-paramita
復次善男子。Furthermore, virtuous son,
菩薩初發心得現寶三昧。 Bodhisattvas making the initial generation of [bodhi]citta attain the Manifestation of Jewels Samadhi 第二發心得善住三昧。 [those] making the second generation of [bodhi]citta attain the Well-Abiding Samadhi 第三發心得不動三昧。 [those] making the third generation of [bodhi]citta attain the Immovable (Acala) Samadhi 第四發心得不退轉三昧。 [those] making the fourth generation of [bodhi]citta attain the Non-Regressing Samadhi 第五發心得寶花三昧。 [those] making the fifth generation of [bodhi]citta attain the Jewel Flower Samadhi 第六發心得日輪光明三昧。 [those] making the sixth generation of [bodhi]citta attain the Light of the Sun Samadhi 第七發心得成就一切義三昧。 [those] making the seventh generation of [bodhi]citta attain the Realization of All Meaning Samadhi 第八發心得智炬三昧。 [those] making the eighth generation of [bodhi]citta attain the Torch of Wisdom Samadhi 第九發心得現證佛法三昧。 [those] making the ninth generation of [bodhi]citta attain the Manifest Realization of Buddhadharma Samadhi 第十發心得首楞嚴三昧 [those] making the tenth generation of [bodhi]citta attain the Durable (Surangama) Samadhi
復次善男子。Furthermore, virtuous son,
菩薩於初地中得殊勝加持陀羅尼。
While in the First Stage, bodhisattvas attain 第二地中得無能勝陀羅尼。 第三地中得善住陀羅尼。 第四地中得不可壞陀羅尼。 第五地中得無垢陀羅尼。 第六地中得智輪燈陀羅尼。 第七地中得殊勝行陀羅尼。 第八地中得清淨分別陀羅尼。 第九地中得示現無邊法門陀羅尼。 第十地中得無盡法藏陀羅尼
爾時會中有一天子。名無礙光明師子幢。從坐而起。偏袒右肩。右膝著地。合掌向佛。白佛言。希有世尊。希有善逝。如是法門甚深廣大。而能含攝一切佛法。
At that time, the was a deva-putra ('godling') among the assembly named...
於是佛告無礙光明師子幢言。如是如是。如汝所說。善男子。若有菩薩於此法門暫能聽受。必不退轉阿耨多羅三藐三菩提。何以故。彼善男子善女人。曾種諸善根故。成熟諸善根故。得聞如是經典。為是經典之所印故。善男子。若有男子女人聞此經典。所種善根悉皆清淨。當得不捨離。見佛聞法供養眾僧成熟眾生。得不捨離海印陀羅尼。得不捨離出現無盡陀羅尼。得不捨離入眾生欲樂心行陀羅尼。得不捨離清淨日光幢陀羅尼。得不捨離無垢月光幢陀羅尼。得不捨離息一切結陀羅尼。得不捨離摧滅無邊堅如金剛山煩惱陀羅尼。得不捨離入平等法性言說陀羅尼。得不捨離入真實語言音聲陀羅尼。得不捨離如虛空顯現無邊清淨印所印陀羅尼。得不捨離成就顯現無邊佛身陀羅尼。
善男子。若菩薩成就如是諸陀羅尼。能於十方一切剎土。變現佛身教化眾生。然於法性而無來去。亦復無有教化眾生。於所說法不著文字平等無動。雖現身生死而無起滅。亦無少法有去來者。了知諸行本來寂靜安住佛法。何以故。彼一切諸法無分別故。
說是法時。眾中三萬菩薩。得無生法忍。無量菩薩。於阿耨多羅三藐三菩提。獲不退轉。無量眾生。發菩提心。無量比丘。得法眼淨。佛說此經已。無盡慧菩薩。及諸比丘。世間天人。阿修羅乾闥婆等。皆大歡喜。信受奉行
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