佛說十地經卷第一
The Buddha Speaks the Ten Grounds Sutra, Volume 1
大唐國僧法界從中印度持此梵本請于闐三藏沙門尸羅達摩於北庭龍興寺譯
The Tang Dynasty monk Fazang obtained this Sanskrit text in Central India and requested the Khotanese Tripitaka Master Śīladharma to translate
菩薩極喜地第一之一
Bodhisattva's First Ground of Joy
如是我聞：
This is what I heard:
一時，薄伽梵成道未久，第二七日，住於他化自在天中，自在天王宮摩尼寶藏殿，與大菩薩無量眾俱。其諸菩薩悉從異佛剎來集，皆於無上正等菩提，得不退轉，一生所繫，當證正覺。所謂：已得安住一切菩薩智所行境，皆能趣入一切如來智所行處，無有休息；善能示現，種種神通諸所作事，應時無滯，成熟調伏一切有情；利樂他事皆不虛棄，引發一切菩薩願，劫世剎土量等修行，暫無休息；一切菩薩，福智資糧，善備無盡，令諸世間，共所受用；已到一切菩薩智慧方便彼岸，示入生死及涅槃門，而不廢捨修菩薩行；善能遊戲解了，趣入一切菩薩靜慮、解脫、等持、等至、神通、明智，於是一切諸所作事，皆得善巧；由獲一切菩薩神通威力自在，以無功用隨心剎那，悉能往詣一切如來道場眾會，而為上首請佛說法；受持一切如來法輪，廣能供養、承事諸佛；常勤修習，一切菩薩所行事業；其身普現一切世間，言音無礙，清徹法界心智無滯，普見三世一切境界。一切菩薩所有祕藏功德正行悉已圓滿，設加無量不可說劫讚其功德亦不能盡。
At one time, not long after the Blessed One had attained enlightenment, during the second seven-day period, he dwelt in the Heaven of the Enjoyment of Others' Emanations, in the palace of the Lord of the Heaven of Enjoyment, the Hall of the Jewel Treasury of Mani, together with a great assembly of countless bodhisattvas.
All these bodhisattvas had gathered from different buddha-lands. They had all attained non-retrogression on the unsurpassed, perfect enlightenment, were destined for one more birth, and would soon realize perfect awakening.
They had already attained abiding in the sphere of activity of the wisdom of all bodhisattvas, and were all able to enter the sphere of activity of the wisdom of all tathāgatas, without ever resting. They were skilled in manifesting various supernormal powers and all activities, timely and without obstruction, ripening and taming all sentient beings. Their activities for the benefit and happiness of others were never in vain. They aroused the vows of all bodhisattvas, practiced for eons, worlds, and lands without measure, and never rested even for a moment.
All the provisions of merit and wisdom of the bodhisattvas were perfectly and inexhaustibly prepared, for the shared enjoyment of all worlds. They had reached the other shore of the skillful means of the wisdom of all bodhisattvas, demonstrating entry into the gates of birth-and-death and nirvana, yet never abandoning the practice of the bodhisattva path.
They were skilled in playing, understanding, and entering all bodhisattva meditative concentrations, liberations, samādhis, samāpattis, supernormal powers, and clear knowledge. In all activities, they attained perfect skill. By obtaining the supernormal power, might, and mastery of all bodhisattvas, they were able, effortlessly and in a single instant, to go to the assemblies at the sites of enlightenment of all tathāgatas, and as leaders, request the buddhas to teach the Dharma.
They upheld the Dharma-wheel of all tathāgatas, and were able to extensively make offerings and serve all buddhas. They constantly and diligently cultivated all activities undertaken by bodhisattvas. Their bodies universally appeared in all worlds; their speech was unobstructed, pure, and clear, pervading the Dharma-realm; their minds were unimpeded, universally perceiving all realms of the three times.
All the secret treasury virtues and correct practices of the bodhisattvas were perfectly fulfilled. Even if one praised their merits and virtues for immeasurable, unspeakable eons, one could not exhaust them.
其名曰：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、德藏菩薩、蓮花德藏菩薩、日藏菩薩、曜藏菩薩、地藏菩薩、無垢月藏菩薩、示一切莊嚴光明藏菩薩、智慧普照明藏菩薩、旃檀德藏菩薩、妙吉祥藏菩薩、花德藏菩薩、拘蘇摩德藏菩薩、優鉢羅德藏菩薩、天德藏菩薩、福德藏菩薩、無礙淨智藏菩薩、功德勝藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種辯才莊嚴藏菩薩、大光明網照藏菩薩、離垢威德光明王藏菩薩、無礙妙音美響藏菩薩、總持功德能度一切有情願藏菩薩、大海莊嚴藏菩薩、蘇迷盧德藏菩薩、示現一切功德清淨藏菩薩、如來德藏菩薩、佛德藏菩薩、淳金微妙大威德王光明藏菩薩、一切相莊嚴淨藏菩薩、金剛焰胸萬字相莊嚴菩薩、星宿王光照藏菩薩、虛空庫無礙智藏菩薩、解脫月菩薩，如是等菩薩摩訶薩無量無數，不可思議、不可量、不可稱、無邊無際、無有分齊、不可說不可說，皆從異異佛剎來集，金剛藏菩薩而為上首。
Their names are: Bodhisattva Vajragarbha, Bodhisattva Ratnagarbha, Bodhisattva Padmagarbha, Bodhisattva Gunagarbha, Bodhisattva Padmagunagarbha, Bodhisattva Suryagarbha, Bodhisattva Prabhagarbha, Bodhisattva Kṣitigarbha, Bodhisattva Vimalacandragarbha, Bodhisattva Sarvālaṃkāraketurāśmigarbha, Bodhisattva Prajñāprabhāsaṃkusumitagarbha, Bodhisattva Candanagunagarbha, Bodhisattva Mañjuśrīgarbha, Bodhisattva Kusumagunagarbha, Bodhisattva Kusumagunagarbha, Bodhisattva Utpalagunagarbha, Bodhisattva Devagunagarbha, Bodhisattva Puṇyagarbha, Bodhisattva Anāvaraṇaviśuddhajñānagarbha, Bodhisattva Guṇavaragarbha, Bodhisattva Nārāyaṇagunagarbha, Bodhisattva Vimalagarbha, Bodhisattva Vigatamalagarbha, Bodhisattva Nānāpratibhānaṃkāragarbha, Bodhisattva Mahāprabhājālanirbhāsagarbha, Bodhisattva Vigatamalatejoraśmiprabhāsagarbha, Bodhisattva Anāvaraṇasvaraghoṣagarbha, Bodhisattva Dhāraṇīguṇasarvasattvaparipācanagarbha, Bodhisattva Samudrālaṃkāragarbha, Bodhisattva Sumerugunagarbha, Bodhisattva Sarvaguṇaviśuddhipradarśanagarbha, Bodhisattva Tathāgatagunagarbha, Bodhisattva Buddhaguṇagarbha, Bodhisattva Suvarṇasūkṣmamahātejorājaprabhāgarbha, Bodhisattva Sarvākāravyūhaviśuddhigarbha, Bodhisattva Vajrajvāloraḥsvasvastikālaṃkāra, Bodhisattva Nakṣatrarājaprabhāgarbha, Bodhisattva Gaganagañjānāvaraṇajñānagarbha, Bodhisattva Vimuktacandra. Such great bodhisattvas as these, immeasurable, countless, inconceivable, immeasurable, inestimable, boundless, limitless, beyond expression, beyond expression—all came together from various buddha-lands, with Bodhisattva Vajragarbha as their leader.
爾時，金剛藏菩薩，承佛神力，入於菩薩妙三摩地，名大乘光明。入此定已，即時十方各過十俱胝佛剎微塵數世界之外，各有十俱胝佛剎微塵數諸佛如來，同名金剛藏；皆現其面，俱作是言：「善哉，善哉！佛子！汝今乃能入是大乘光明菩薩等持。然善男子！今彼十方各十俱胝佛剎微塵數諸佛如來共加持汝，以此世尊毘盧遮那本願威神力所持故，為一切菩薩趣入，能顯不可思議佛法光明。諸智地中為令攝受一切善根，為擇一切佛法善巧，為廣知法，為正演說善成立法，為無分別智得清淨，為一切魔法不染，為出世法善根得淨，為證不思議智所行境，乃至為證佛智境界；又為一切菩薩十地發趣及得，為如實說諸菩薩地安立善巧，為正緣慮諸佛妙法，為修無漏法之差別，為善選擇決定大慧光明善巧，為趣入於決定智門，為獲顯示如所應處無畏辯說，為證廣大無礙解地，為菩提心念不遺失，為善成熟諸有情界，為一切處通達決定選擇辯才。然善男子！汝當辯說此法差別善巧法門。所謂：由承諸佛威神力故，已諸如來智慧光明所加持故，已善圓淨自善根故，已善瑩飾真法界故，已普攝益諸有情故，已證法身智所依故，已從諸佛受灌頂故，已現超過一切世間最大身故，已越一切世間趣故，已淨出世正法趣故，已能圓滿一切智智故。」
At that time, the Bodhisattva Vajragarbha, empowered by the Buddha's spiritual force, entered the sublime samādhi of bodhisattvas called the Light of the Great Vehicle. Upon entering this samādhi, immediately, beyond worlds numbering ten koṭis of buddha-lands in each of the ten directions, there appeared ten koṭis of buddha-lands in number, each with a Tathāgata named Vajragarbha. All manifested their faces and spoke together, saying:
"Excellent, excellent, O Child of Buddha! You are now able to enter this samādhi of the Light of the Great Vehicle. However, O noble one, now those Tathāgatas from the ten directions, each numbering ten koṭis of buddha-lands, together empower you. This is due to the sustaining power of the original vows and majestic spiritual force of the World-Honored One Vairocana, for the sake of all bodhisattvas entering the path, to reveal the inconceivable light of the Buddha's teachings.
In all stages of wisdom, it is to enable the gathering of all wholesome roots, to discern all skillful means of the Buddha's teachings, to broadly know the Dharma, to correctly expound and well-establish the Dharma, to attain purity of non-discriminative wisdom, to remain unstained by all demonic influences, to purify the wholesome roots of transcendental Dharma, to realize the realm of inconceivable wisdom, and even to realize the realm of buddha-wisdom.
Furthermore, it is for the arousal and attainment of all bodhisattvas' ten stages, for the skillful explanation of the establishment of the bodhisattva stages as they truly are, for correctly contemplating the sublime Dharma of the buddhas, for cultivating the distinctions of the unconditioned Dharma, for skillfully selecting and determining the light of great wisdom, for entering the gate of decisive wisdom, for obtaining fearless eloquence in exposition as appropriate, for realizing the vast and unobstructed stage of understanding, for not losing the thought of enlightenment, for skillfully maturing all sentient beings, and for attaining decisive and discerning eloquence in all situations.
However, O noble one, you should expound this skillful Dharma-gate of distinctions. That is to say: by relying on the majestic spiritual force of all buddhas, by being empowered by the wisdom-light of all Tathāgatas, by having well-perfected and purified one's own wholesome roots, by having well-adorned the true Dharma-realm, by having universally benefited all sentient beings, by having realized the Dharma-body as the basis of wisdom, by having received empowerment from all buddhas, by having manifested a form surpassing all worldly forms, by having transcended all worldly destinies, by having purified the path of the transcendental true Dharma, and by having been able to perfect all-knowing wisdom."
爾時十方彼諸如來，與金剛藏菩提薩埵無映奪身，與無罣礙演說辯才，與入微妙清淨智辯，與無忘失念所加持，與善決定慧之善巧，與不棄捨周遍行智，與正等覺力無有能摧伏，與如來無所畏令無怯弱，與以一切智智所攝大無礙解辯法理趣決定安立，賜與引發一切如來善分別身、語、意莊嚴。所以者何？由此菩薩獲彼大乘光明等持，法爾如故，以本誓願所引發故，善淨增上妙意樂故，已善瑩飾淨智輪故，已善積集諸資糧故，已善鍊治所作事故，以無量念而為器故，明朗勝解得清淨故，善達無雜總持門故，法界智印之所印故。
At that time, the Buddhas of the ten directions bestowed upon the Bodhisattva Vajragarbha:
A body free from being overshadowed or overpowered, The eloquence of unimpeded exposition, The wisdom of subtle and pure discernment, The mindfulness that never forgets, empowered by blessings, The skillful means of well-determined wisdom, The all-pervading knowledge that never abandons, The unshakable power of perfect enlightenment, The fearlessness of a Tathāgata that banishes timidity, And the great unimpeded eloquence that establishes the principles of Dharma, embraced by the wisdom of all-knowledge.
They granted him the adornment of body, speech, and mind that skillfully distinguishes all Buddhas.
Why was this so? Because this Bodhisattva had attained the samādhi of Great Vehicle radiance, As it is in the nature of reality, Awakened by his original vows, Purified by sublime and excellent aspiration, Polished by the clear wheel of pure wisdom, Accumulated through the gathering of all provisions, Refined through the accomplishment of all deeds, Made a vessel through immeasurable mindfulness, Cleansed by brilliant and superior understanding, Mastered the unconfused gates of dhāraṇī, And sealed by the wisdom-seal of the Dharma realm.
爾時，十方彼佛世尊，不起于座，以神通力，各申右手摩金剛藏大菩薩頂。時金剛藏菩提薩埵，蒙彼十方佛摩頂已，即從定起，普告一切菩薩眾言：「唯諸佛子！是菩薩願，決定無雜不可照了廣大法界盡虛空性，窮未來際能救一切諸有情類。唯諸佛子！菩薩安處於此願中，方能入於過去諸佛世尊智地，乃能入於未來諸佛世尊智地，亦能入於現在諸佛世尊智地。唯諸佛子！一切菩薩有十智地，是以過去、未來、現在諸佛，已說、當說、今說，由此密意我作是言。何等為十？一名極喜地，二名離垢，三名發光，四名焰慧，五名難勝，六名現前，七名遠行，八名不動，九名善慧，十名法雲。唯諸佛子！此名一切菩薩十地。是以過去、未來、現在諸佛，已說、當說、今說。唯諸佛子！我不見有諸佛國界，彼中如來不歎說此菩薩十地者。所以者何？是諸菩薩增上勝妙，能淨一切諸菩薩道法門光明，謂即十地安立解釋。唯諸佛子！當知此處不可思議，謂於諸地安立法中自所證智。」
At that moment, the Buddhas of the ten directions, without rising from their seats, extended their right hands through divine power to touch the head of the great bodhisattva Vajragarbha. Having received the touch of the ten-direction Buddhas, the bodhisattva Vajragarbha arose from his meditation and addressed all the assembly of bodhisattvas, saying:
"O children of the Buddha! This bodhisattva vow is unwavering, pure, and unfathomable. It pervades the entire Dharma realm, fills the nature of empty space, and extends to the very end of the future, capable of saving all sentient beings. O children of the Buddha! Only by abiding securely within this vow can one enter the wisdom ground of the Buddhas of the past, enter the wisdom ground of the Buddhas of the future, and also enter the wisdom ground of the Buddhas of the present.
O children of the Buddha! All bodhisattvas have ten wisdom grounds. It is with this profound meaning that the Buddhas of the past, future, and present have spoken, will speak, and are speaking, and why I now say this. What are these ten? First, the Ground of Joy. Second, the Ground of Purity. Third, the Ground of Illumination. Fourth, the Ground of Blazing Wisdom. Fifth, the Ground of Invincibility. Sixth, the Ground of Direct Presence. Seventh, the Ground of Far-reaching Practice. Eighth, the Ground of Immovability. Ninth, the Ground of Excellent Wisdom. Tenth, the Ground of Dharma Cloud.
O children of the Buddha! These are called the ten grounds of all bodhisattvas. It is for this reason that the Buddhas of the past, future, and present have spoken, will speak, and are speaking. O children of the Buddha! I have never seen any Buddha-land where the Tathagata does not praise and expound upon these ten grounds of the bodhisattva. Why is this? These grounds represent the supreme and wondrous path that purifies all bodhisattva practices. They are the radiant gateway of Dharma, precisely explained through the establishment of the ten grounds.
O children of the Buddha! You should know this place is inconceivable—it refers to the self-realized wisdom within the established teachings of these grounds."
爾時，金剛藏菩薩，標斯十地名已默然而住，不復分別而解釋之。是時一切諸菩薩眾，聞說菩薩十地名已，不聞解釋，咸生渴仰作如是念：「何因何緣是金剛藏菩提薩埵，唯說菩薩十地名已，默然而住更不解釋？」
At that time, after naming these ten stages of the Bodhisattva path, the Bodhisattva Vajragarbha fell silent and ceased to explain them further. All the assembled Bodhisattvas, having heard the names of the ten stages but not their explanation, were filled with eager longing and thought to themselves: "For what reason has the Bodhisattva Vajragarbha only named the ten stages of the Bodhisattva path and then fallen silent, offering no further explanation?"
爾時，於此菩薩眾中有一菩薩名解脫月，知諸大眾心之所念，即以頌問金剛藏菩薩曰：
At that moment, among the assembly of bodhisattvas, one named Liberation Moon, perceiving the thoughts in the minds of the great assembly, addressed Vajragarbha with these verses:
「何故正覺者， 念智功德具；
標諸上妙地， 自在不解釋？
一切咸決定， 菩薩大名稱；
何故說地名， 而不演其義？
一切諸佛子， 無畏皆樂聞；
願為正分別， 說諸地義趣。
眾會悉清淨， 離懈怠嚴整，
鮮潔住堅實， 具足功德智；
相視咸恭敬， 一切悉專仰；
唯望法甘露， 如蜂念淨蜜。」
大智無畏者， 金剛藏聞是，
欲令大眾悅， 以頌詶佛子：
「雖作最勝甚希有， 此能顯示菩薩行；
辯地能作最微妙， 由此佛地有修證。
微細難見離分別， 遠離心地難證悟；
智者境界純無漏， 世間聞者悉迷惑。
安心不動如金剛， 信解佛智最殊勝；
了知無我唯心地， 此能聞斯微細智。
如以眾彩畫虛空， 如風依於鳥路行；
無漏佛智亦如是， 雖為分別而難見。
故今吾興如是智， 世間難有知此者；
及能信此最勝法， 是故不任廣解釋。」
Why does the Fully Awakened One, Who possesses mindfulness, wisdom, and virtues, Point out the sublime stages, Yet leave their meaning unexplained?
All is clearly determined, The great name of the Bodhisattva is known— Why speak of the stages by name, Without revealing their true meaning?
All children of the Buddha, Fearless and eager to hear, Pray for a clear explanation Of the meaning and essence of these stages.
The assembly is pure and serene, Free from laziness, dignified and composed, Abiding firmly in purity, Endowed with wisdom and virtue.
All gaze with reverence, Focused and attentive, Longing for the nectar of the Dharma, Like bees yearning for pure honey.
The Great Wise One, fearless Vajragarbha, Hearing this, wishing to delight the assembly, Replied to the children of the Buddha in verse:
"Though this is supremely rare and wondrous, It reveals the practice of the Bodhisattva; The stages are subtle and profound, Through them, the Buddha's path is cultivated and realized.
Subtle, hard to see, beyond conceptual thought, Transcending the mind, difficult to comprehend; The realm of the wise is pure and undefiled, Yet ordinary beings who hear it are bewildered.
With a mind firm as diamond, unwavering, Faith in the Buddha's wisdom is supreme; Understanding selflessness, only mind remains— Such a one can hear this subtle wisdom.
Like painting colors in the sky, Like wind following the path of birds— The undefiled wisdom of the Buddha is like this, Though described, it is hard to perceive.
Thus, I now awaken such wisdom, Rare in the world are those who know it; And those who can believe in this supreme Dharma— Therefore, I hesitate to explain it in detail."
爾時，解脫月菩薩聞是語已，白金剛藏菩薩言：「佛子！今此眾會皆悉清淨，其諸菩薩善淨意樂、善潔思念、善修諸行，已善承事無量百千俱胝諸佛，善集資糧，成就無量種種功德，永離疑惑無諸垢亹，善住增上意樂勝解，於佛法中不隨他教。善哉！佛子演說此義，是諸菩薩於如是處現證而住。」
At that time, the Bodhisattva Liberation Moon, having heard these words, said to the Bodhisattva Vajra Treasury: "O Son of the Buddha! This entire assembly is now pure. These bodhisattvas possess well-purified intentions, well-cleansed thoughts, and well-cultivated practices. They have served countless hundreds of thousands of millions of Buddhas, gathered abundant provisions, and accomplished immeasurable merits. They have forever abandoned doubt and are free from all defilements. They abide firmly in superior resolve and understanding, and in the Buddha's teachings, they do not follow others' instructions. Excellent, O Son of the Buddha! Expound this meaning. These bodhisattvas dwell here, realizing it directly."
爾時解脫月菩薩，欲重宣此義而說頌曰：
At that time, the Bodhisattva Liberation Moon, wishing to restate the meaning, spoke these verses:
「願說最安隱， 菩薩無上行；
分別於諸地， 智淨成正覺。
此眾無諸亹， 志解悉明潔；
承事無量佛， 能知此地義。」
"Please speak of the most profound peace, The unsurpassed path of the Bodhisattva; Explain the stages of practice, How wisdom purifies and leads to perfect enlightenment.
This assembly is free from doubt, Their minds clear and resolved; Having served countless Buddhas, They are ready to understand the meaning of these stages."
時金剛藏菩薩言：「佛子！雖此眾會皆悉清淨，其諸菩薩善淨意樂、善潔思念、善修諸行，已善能承事無量百千俱胝諸佛，善集資糧，成就無量種種功德，永離疑惑無諸垢釁，善住增上意樂勝解，於佛法中不隨他教。然有其餘劣解有情，聞此甚深難思議處忽生疑惑，是彼長夜能引無義無利眾苦。我愍此等，故樂默然。」
At that time, Vajragarbha Bodhisattva spoke: "O Buddha's disciples! Although this assembly is entirely pure, with all bodhisattvas possessing well-purified intentions, well-cleansed thoughts, and well-cultivated practices—having already served countless hundreds of thousands of millions of Buddhas, having amassed abundant merit, having accomplished immeasurable and varied virtues, having forever abandoned doubt and all defilements, having firmly established superior resolve and understanding, and not following the teachings of others in the Dharma—yet there are still beings of lesser understanding who, upon hearing this profound and inconceivable truth, may suddenly give rise to doubt. For them, this would lead to long nights of meaningless, unbeneficial suffering. Out of compassion for such beings, I prefer to remain silent."
爾時，金剛藏菩薩，欲重宣此義而說頌曰：
Then, the Bodhisattva Vajragarbha, wishing to restate this meaning, spoke in verse:
「雖此眾淨廣智慧， 甚深明利能決擇；
其心不動如山王， 不可傾覆猶大海。
有行未久解未得， 隨識而行不隨智；
聞此生疑墮惡道， 我愍是等故不說。」
"Although this assembly possesses vast and pure wisdom, Deep, sharp, and capable of discerning truth, Their minds are steady as a mountain king, Unshakable and vast as the ocean.
Yet some have not practiced long or gained true insight, They follow perception, not wisdom's light. Hearing this, they may doubt and fall to suffering's path— Out of compassion for them, I do not speak."
爾時，解脫月菩薩，復白金剛藏菩薩言：「善哉！佛子！願說勿疑。由佛神力佛所護念，此如是等不思議處皆得可信。所以者何？唯佛子！說此十地解釋之時，法爾如是，謂一切佛皆悉護念，一切菩薩為欲衛護此智地故皆發勇悍。所以者何？此是菩薩最初正行，亦是一切佛法修證。唯佛子！譬如一切書字數說，字母為始、字母為終，無有少分書字數說離字母者。佛子！一切佛法亦復如是，以地為始發修行故，以地為終證佛智故。是故佛子！願為演說，諸佛、應供、正遍等覺加持護念。」
Then, Bodhisattva Liberation Moon spoke again to Bodhisattva Vajragarbha, saying: "Excellent, O Son of the Buddha! Please speak without hesitation. Through the Buddha's spiritual power and the Buddha's mindful protection, even such inconceivable matters as these can be trusted. Why is this? O Son of the Buddha, when you explain these Ten Stages, it is the natural way of things—all Buddhas will protect and bear you in mind, and all Bodhisattvas will summon their courage and vigor to safeguard this wisdom-ground. Why so? This is the Bodhisattva's primary right practice, and it is also the cultivation and realization of all Buddha-dharma. O Son of the Buddha, just as all writing and counting begin with the alphabet and end with the alphabet, and there is not the slightest part of writing or counting that is separate from the alphabet, so too is all Buddha-dharma: it begins with the Stages as the starting point for cultivating practice, and it ends with the Stages as the fruition of attaining Buddha-wisdom. Therefore, O Son of the Buddha, I beseech you to expound it, under the empowerment, protection, and mindful care of all Buddhas, the Worthy Ones, the Perfectly Enlightened Ones."
爾時，解脫月菩薩，欲重宣此義而說頌言：
Then, the Bodhisattva Liberation Moon, wishing to reiterate the meaning, spoke these verses:
「善哉佛子願演說， 趣入菩提諸地行；
十方一切自在尊， 無不護念智根本。
此正行始此智終， 一切佛法從此起；
如諸書等字母攝， 佛法依地亦如是。」
"Excellent, O Buddha's child, please expound, The practices of the stages leading to Enlightenment; All sovereign beings of the ten directions, Protect and cherish this root of wisdom.
This marks the beginning of right practice, the culmination of wisdom, All Buddha-dharma arises from this; Just as all writings are contained within the alphabet, So too is the Dharma based upon these stages."
爾時，此諸大菩薩眾，亦為此義一時同聲，而以頌請金剛藏菩薩曰：
At that moment, the great assembly of bodhisattvas, for the sake of this very meaning, spoke in unison with verses, making this request to Vajragarbha Bodhisattva:
「上妙無垢智， 善說無邊辯；
宣揚美妙言， 勝義相應理。
念持清淨慧， 為十力意樂；
無礙解決擇， 說殊勝十地。
此眾離憍慢， 及見疑雜染；
戒定審悅意， 唯願聞善說。
如渴思冷水， 如飢念美食，
如病憶良藥， 如眾蜂嗜蜜，
此眾亦如是， 願聞甘露法。
善哉清淨智， 說無垢地位；
顯十力相應， 無礙善逝道。」
"Supreme, flawless wisdom, Skillfully speaks with boundless eloquence; Proclaiming beautiful words, In harmony with the highest truth.
Holding pure awareness in mind, For the aspiration of the Ten Powers; With unobstructed discernment, Teach the sublime Ten Stages.
This assembly is free from arrogance, And the stains of doubt and wrong views; With pure conduct, concentration, and joyful intent, They long only to hear the good teaching.
As the thirsty yearn for cool water, As the hungry think of fine food, As the sick remember good medicine, As bees crave honey, So too does this assembly, Long to hear the nectar of the Dharma.
Excellent! O pure wisdom, Speak of the flawless stages; Reveal the path of the Well-Gone One, In accord with the Ten Powers."
爾時，世尊釋迦牟尼，從白毫相放無數光，名照菩薩力，無數光明以為眷屬，其光普照十方世界靡不周遍，諸惡趣苦皆令休息，映蔽一切諸魔宮殿，悉照無量諸佛眾會，顯示諸佛不可思議境界行相威力遊戲。照於十方諸世界中，及於一切諸佛眾會，以佛神力所加說法菩薩身已，於上空中成大光雲網臺而住。彼諸世尊亦復如是，從白毫相放無數光，無數光明以為眷屬，其光普照十方世界靡不周遍，諸惡趣苦皆令休息，映蔽一切諸魔宮殿，悉照無量諸佛眾會，顯示諸佛不可思議境界行相威力遊戲。照於十方諸世界中及於一切諸佛眾會，以佛神力所加說法菩薩之身，顯不思議諸佛遊戲，并照世尊釋迦牟尼大會之眾及金剛藏菩薩身已，於上空中亦復成就大光明雲網臺而住。由是世尊釋迦牟尼，從白毫相所流光明，彼彼世界彼佛眾會，及彼菩薩身與法座，皆現了然於此得見。由彼無量佛剎土中，諸佛世尊從白毫相所流光明，此之三千大千世界，及此世尊釋迦牟尼大會之眾，并金剛藏菩提薩埵身及法座，皆現了然於彼得見。
At that time, the World-Honored One, Shakyamuni Buddha, emitted from the white curl between his brows countless rays of light, named "Illuminating the Power of Bodhisattvas." These countless rays, accompanied by their retinue of light, shone universally throughout the ten directions, reaching every corner of the worlds. They caused all sufferings of the miserable realms to cease, outshone all demon palaces, fully illuminated the assemblies of innumerable Buddhas, and revealed the inconceivable realms, activities, majestic powers, and skillful displays of the Buddhas.
Illuminating the worlds in the ten directions and all the assemblies of Buddhas, and by the Buddha's spiritual power empowering the bodies of the teaching Bodhisattvas, the light formed a great luminous cloud-net platform in the space above and remained there. All those World-Honored Ones likewise emitted from the white curls between their brows countless rays of light, with countless rays as their retinue. Their light shone universally throughout the ten directions, reaching every corner of the worlds. They caused all sufferings of the miserable realms to cease, outshone all demon palaces, fully illuminated the assemblies of innumerable Buddhas, and revealed the inconceivable realms, activities, majestic powers, and skillful displays of the Buddhas.
Illuminating the worlds in the ten directions and all the assemblies of Buddhas, and by the Buddha's spiritual power empowering the bodies of the teaching Bodhisattvas, they revealed the inconceivable skillful displays of the Buddhas. They also illuminated the great assembly of the World-Honored One Shakyamuni and the body of the Bodhisattva Vajragarbha. In the space above, they too formed a great luminous cloud-net platform and remained there.
Thus, from the light flowing from the white curl of the World-Honored One Shakyamuni, the various worlds, the assemblies of those Buddhas, the bodies of those Bodhisattvas, and their Dharma-seats all appeared clearly and were seen here. And from the light flowing from the white curls of the World-Honored Ones in those innumerable Buddha-lands, this three-thousand-great-thousandfold world, the great assembly of this World-Honored One Shakyamuni, the body of the Bodhisattva Vajragarbha, and his Dharma-seat all appeared clearly and were seen there.
爾時，從此光雲網臺出是頌曰：
At that moment, from this luminous cloud-net platform came forth this verse:
「佛無等等如虛空， 十力自在無邊眾；
於釋師子妙法中， 天人最上今加汝。
佛子當承佛神力， 開此法王妙法藏；
顯示微妙廣大行， 分別建立諸智地。
若有聞此勝法門， 亦蒙善逝所加護；
十方一切諸菩薩， 悉皆攝持及護念。
當能修集諸正行， 次第成滿無垢地；
能證十力等功德， 契悟無上正等覺。
雖住海水劫火中， 無疑堪聞此法門；
其有疑惑不信者， 永復不聞如是義。
當說最勝地智道， 證入安住及昇進；
修行境界如次說， 利樂一切有情故。」
The Buddha, peerless as the boundless sky, With tenfold powers, free and vast, Now upon you, in the Lion of the Śākyas’ wondrous Dharma, Heaven and humanity’s highest honor is bestowed.
Disciple of the Buddha, by the Buddha’s power sustained, Open now this treasury of the Dharma King’s sublime teaching; Reveal the subtle, vast practice, And clarify the stages of wisdom.
Whoever hears this supreme Dharma gate Will also receive the Blessed One’s protection; All bodhisattvas in the ten directions Will embrace and guard them.
They will cultivate all right practice, Step by step fulfilling the stainless stages, Attain the ten powers and other virtues, And realize supreme, perfect awakening.
Though dwelling in ocean-deep kalpas or raging fires, They will hear this teaching without doubt; But those who harbor doubt and disbelief Will never again encounter such meaning.
Now I shall speak the path of wisdom of the highest stage— Entry, abiding, and ascent; The practice and its realms, set forth in order, For the welfare and joy of all beings.
爾時，金剛藏菩薩觀察十方，欲令大眾增淨信故而說頌言：
At that moment, the Bodhisattva Vajragarbha, surveying the ten directions and wishing to deepen the pure faith of the great assembly, spoke these verses:
「微細難知大仙道， 不可分別離分別；
難證無濁慧者境， 性常寂靜無生滅。
性空能寂無二盡， 離趣平等至涅槃；
無邊中緣無所證， 出過三世等虛空。
寂靜寂滅佛所證， 以諸言趣難宣說；
此地及行亦如是， 說猶甚難何況聽！
遠離思惟及心道， 此智所引牟尼境；
非蘊、界、處所顯了， 非心所測、意所思。
譬如空中諸鳥跡， 智者叵宣難可示；
諸佛子地亦如是， 說尚極難何況聽！
今當但說此一分， 由大慈悲及願力；
如其漸次非心境， 以智能滿如意樂。
如是此境極難見， 叵說唯住自意樂；
然承佛力我今說， 汝等一心恭敬聽。
如是智門及正行， 億劫宣說猶難盡；
我今略說汝等聽， 真實法義盡如理。
仁者專心恭敬待， 我承佛力當善說；
宣揚微妙正法音， 譬喻相應協倫字。
此以言詞難顯了， 而蒙無量佛神力；
光形聚入於我身， 由是我今能演說。
The subtle, hard-to-know path of the great sage, Cannot be grasped through distinctions, for it is beyond them. Hard to realize, free from impurity, it is the realm of the wise, Its nature is ever still, without birth or death.
Empty by nature, peaceful, without duality or exhaustion, Beyond all paths, equal, reaching Nirvana. Boundless, without a middle or edge, nothing to attain, Transcending the three times, equal to empty space.
Still and extinct, this is what the Buddha realized, Yet words and meanings can hardly express it. This stage and its practice are also like this, Hard enough to speak of, how much harder to hear!
Beyond thought, beyond the mind's way, This is the realm of the Sage, guided by wisdom. Not revealed by aggregates, realms, or sense-fields, Not measured by mind, not conceived by thought.
Like the tracks of birds in the sky, The wise cannot point them out or show them. So too is the stage of the Buddha's children, Hard to speak of, how much harder to hear!
Now I will speak only of this one part, Through great compassion and the power of vows. As it unfolds, it is not the mind's realm, Yet wisdom fulfills it as the heart desires.
This realm is extremely hard to see, Hard to speak of, known only by abiding in one's own heart. Yet, relying on the Buddha's power, I now speak, Listen with one mind, respectfully.
These gates of wisdom and right practice, Even if spoken of for eons, could not be exhausted. Now I will speak briefly, so listen well, The true meaning of the Dharma, in accord with principle.
Noble ones, focus your minds, wait respectfully, I, relying on the Buddha's power, will speak well, Proclaiming the subtle sound of the true Dharma, With similes and words that harmonize.
This is hard to reveal with words, But through the boundless power of the Buddhas, Light and forms gather and enter my body, And so I am now able to expound it.
「唯諸佛子！若有有情，善積善根，善集資糧，善修諸行，善事諸佛，善聚白法，善友所攝，善淨意樂，隨順廣大增上意樂；具妙勝解悲愍現前，為求佛智，為欲證悟十力之力，為獲如來大無所畏，為得平等佛不共法，為欲救拔一切世間，為淨大悲愍，為悟十方無所餘智，為以無礙淨諸佛剎，為一剎那能知三世，為無所畏轉大法輪，發如是心。菩薩發心大悲為先導，慧智增上方便善巧之所攝受，意樂及與增上意樂常所輔持，佛力無量以堅持力及以智力，善擇決定無礙智現前，隨順無師自然妙智，能受一切佛法慧智，教授誨示，極於法界盡虛空性，窮未來際。始發此心，即是菩薩超異生地，證入菩薩正性離生，生如來家，種族尊貴無可譏嫌，已離世趣入出世道，住於菩薩本法性中，已善安住於菩薩處，隨順三世平等之法，紹如來種，決定趣向正等菩提。唯諸佛子！菩薩住於如是等法，名已善住極喜地中，以不動故。
O noble children of the Buddha! If there are beings who have diligently accumulated wholesome roots, gathered provisions of merit, cultivated virtuous practices, served the Buddhas, amassed pure qualities, been guided by good spiritual friends, purified their aspirations, and aligned themselves with a vast and superior resolve; who possess profound faith and compassion, who seek the wisdom of the Buddha, aspire to realize the power of the ten strengths, attain the great fearlessness of the Tathāgata, acquire the unique qualities of the Buddha, strive to rescue all beings in the world, purify great compassion, awaken to the all-encompassing wisdom, purify all Buddha-lands without obstruction, know the three times in a single instant, and turn the great wheel of Dharma with fearlessness—if they give rise to such a mind, this is the mind of a bodhisattva.
The bodhisattva’s resolve is guided foremost by great compassion, supported by wisdom and skillful means, sustained by aspiration and superior resolve, and upheld by the immeasurable power of the Buddha. With unwavering strength and discerning wisdom, they manifest unobstructed insight, follow the natural and spontaneous wisdom beyond any teacher, and receive the teachings and guidance of all Buddhas’ wisdom, extending to the limits of the Dharma realm, the bounds of space, and the end of the future.
From the moment this mind arises, the bodhisattva transcends the state of ordinary beings, enters the genuine nature of bodhisattvahood free from birth, is born into the family of the Tathāgata, belongs to a noble lineage beyond reproach, leaves behind worldly paths and enters the way of liberation, abides in the original nature of the bodhisattva, dwells securely in the bodhisattva’s abode, aligns with the equality of the three times, continues the lineage of the Tathāgata, and decisively advances toward supreme enlightenment.
O noble children of the Buddha! When a bodhisattva dwells in such qualities, they are said to be well-established in the Ground of Joy, for they abide unshakably.
「唯諸佛子！菩薩住於極喜地時，極多歡喜，多淨信，多愛樂，多適悅，多忻慶，多踊躍，多勇悍，多無鬪諍，多無惱害，多無瞋恨。唯諸佛子！菩薩住於極喜地中，念諸佛時，發生極喜；念佛法時，念菩薩時，念菩薩行時，念到彼岸清淨之時，念諸菩薩地殊勝時，念餘菩薩不映奪時，念佛教授教誡之時，念令有情得利益時，念當趣入一切如來智加行時，皆生歡喜。又此菩薩了知，我今轉離一切世間境界，親近諸佛遠異生地，近至智地，永斷一切墮險惡趣，與諸有情為依止處。近見諸佛住佛境界，入諸菩薩平等性中，捨離一切怖畏毛竪，故生極喜。所以者何？唯諸佛子！菩薩纔證極喜地已，所有怖畏，謂：不活畏、惡名畏、死畏、惡趣畏、處眾怯畏，悉皆遠離。所以者何？由是菩薩離我想故，尚無我愛，況復生於諸資具愛；由是因緣，無不活畏。由於他所無所希望，唯自起欲，我應給施一切有情諸資生具；由是因緣，無惡名畏。由離我見，於我無有失壞之想，故無死畏。自知死後，於當來世決定不離諸佛菩薩；由是因緣，無惡趣畏。由意樂見一切世間尚無有一與我齊等何況殊勝，是故無有處眾怯畏。
O, disciples of the Buddha! When a bodhisattva abides in the stage of Supreme Joy, they experience abundant joy, profound pure faith, deep affection and delight, great contentment, immense gladness, exuberant enthusiasm, powerful courage, much freedom from contention, much freedom from vexation and harm, and much freedom from anger and resentment.
O, disciples of the Buddha! While abiding in this stage of Supreme Joy, the bodhisattva, upon remembering the Buddhas, gives rise to supreme joy. Upon remembering the Buddha's teachings, upon remembering the bodhisattvas, upon remembering the practices of the bodhisattvas, upon remembering the purity of reaching the other shore, upon remembering the excellence of the bodhisattva stages, upon remembering that other bodhisattvas do not overshadow them, upon remembering the Buddha's instructions and admonitions, upon remembering bringing benefit to sentient beings, and upon remembering that they are about to enter into the practice leading to the wisdom of all Tathagatas—in all these, they give rise to joy.
Furthermore, this bodhisattva clearly understands: "I am now turning away from all worldly states, drawing near to the Buddhas, far removed from the state of ordinary beings, approaching the state of wisdom. I have forever severed all paths leading to miserable rebirths. I am becoming a refuge for all sentient beings. I am drawing near to seeing the Buddhas, abiding in the Buddha's domain, entering into the equality of all bodhisattvas, and abandoning all fear and terror." Therefore, they give rise to supreme joy.
Why is this? O, disciples of the Buddha! As soon as a bodhisattva attains the stage of Supreme Joy, all fears—namely, the fear of not surviving, the fear of ill repute, the fear of death, the fear of miserable rebirths, and the fear of timidity in assemblies—are all left far behind.
Why is this? Because this bodhisattva has transcended the notion of "self." Since they do not even cherish a "self," how much less would they cherish material possessions? For this reason, there is no fear of not surviving.
Because they place no hopes in others and only generate the aspiration themselves—"I should provide all sentient beings with the necessities of life"—for this reason, there is no fear of ill repute.
Because they have abandoned the view of self, they have no notion of "my loss or ruin," and therefore have no fear of death.
They know for certain that after death, in future lives, they will never be separated from the Buddhas and bodhisattvas. For this reason, there is no fear of miserable rebirths.
Because in their mind's intent, they see that in all the world there is not even one equal to them, let alone superior, therefore they have no fear or timidity in assemblies.
「唯諸佛子！菩薩如是，已離怖畏憍傲毛竪，以大悲愍而為先導，以無憎背無俗意樂，為欲修證一切善根勤修加行。以信增上，以多證淨，以潔勝解，以多信解，以引發悲愍，以具足大慈，以無厭倦心，以慚愧莊嚴，以常忍辱柔和相應，以深敬順信重尊貴如來聖教，以無厭足日夜積集一切善根，以奉事善友，以樂於法苑，以無厭足訪求多聞，以所聞法如理觀察，以無依著心，以不耽嗜名利恭敬，以不希戀資生之具，以無厭足引平等心猶若寶珠，以專希求一切智地，以緣如來力、無所畏、不共佛法，以求無著波羅蜜多，以離諂誑，以如說行，以常護實語，以不污佛家而勸於他，以不捨離諸菩薩學，以不傾動薩波若心如大山王，以不離諸世間事而能成就出世間道，以無厭修覺分資糧，以常希求後後勝法。唯諸佛子！以如是等諸淨地法相應，菩薩名住安住極喜地中。
O, all you children of the Buddha! A Bodhisattva who has thus transcended fear and arrogance, with hairs standing on end, takes great compassion as their guide. With no aversion or worldly desires, they diligently cultivate all wholesome roots in order to attain realization. Strengthened by faith, purified by deep conviction, filled with understanding, guided by compassion, endowed with great loving-kindness, and with a heart free from weariness, they adorn themselves with humility and shame. They are ever patient and gentle, deeply reverent and obedient, honoring the sacred teachings of the Tathagata. Day and night, without ever tiring, they accumulate all wholesome roots. They serve good friends, delight in the garden of Dharma, and tirelessly seek extensive learning. They reflect wisely upon what they have heard, with a mind free from attachment, not craving fame, profit, or honor, nor clinging to material possessions. With a heart as impartial as a precious jewel, they single-mindedly seek the ground of all wisdom. Relying on the Tathagata's power, fearlessness, and unique qualities, they strive for the unattached perfection of wisdom. Free from deceit and hypocrisy, they practice as they preach, always guarding truthful speech. Without defiling the Buddha's family, they encourage others, never abandoning the Bodhisattva's training. Their wisdom-heart, unshakable as a great mountain king, remains unmoved. Without forsaking worldly affairs, they accomplish the path beyond the world. Tirelessly, they cultivate the provisions for enlightenment, ever seeking the higher states that follow.
O, all you children of the Buddha! A Bodhisattva who dwells in harmony with such pure qualities of the stages is said to abide firmly in the Joyful Ground.
「復次，菩薩住於極喜地時，引發如是諸大誓願、諸大勇決、諸大出離，為以無餘供養之具，及以周備承事品類，普遍供養一切如來。一切行相勝妙成就，而以最上勝解，清淨廣大法界盡虛空性窮未來際，一切劫數佛出世數無有休息，為大供事發初大願。為欲受持一切如來所說法眼，為欲攝受諸佛菩提，為護一切正等覺教，廣大法界盡虛空性窮未來際，一切劫數無有休息，為攝受妙法發第二大願。為一切佛出現於世，無餘一切諸世界中，住覩史多天宮為首，降下、入胎、住胎、生長、出家、成道、受梵王請、轉大法輪、示大涅槃，為悉往詣供養受法加行為先，為一切處同時而轉，廣大法界盡虛空性窮未來際，一切劫數佛出世數無有休息，為悉往詣發第三大願。為欲引發諸菩薩行，廣大無量及無分別波羅蜜多之所攝受，淨治諸地總相、別相、同相、異相、成相、壞相，諸菩薩行如實無倒，顯示菩薩智地之道，悉能瑩飾諸到彼岸，授與教授，教誡所持資助發心，廣大法界盡虛空性窮未來際，一切劫數及正行數無有休息，為是引發第四大願。為欲成就無餘一切諸有情界，有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界所繫入於六趣，繫屬一切受生之處名色所攝，為令趣入於佛法中，為令永斷一切趣數，為令安處一切智智，廣大法界盡虛空性窮未來際，一切劫數有情界數無有休息，為欲成熟諸有情界發第五大願。為欲無餘一切世界廣大無量麁細亂住覆住仰住帝網差別，入於十方種種異相，皆以隨行現前知見，廣大法界盡虛空性窮未來際，一切劫數及世界數無有休息，為欲往趣發第六大願。為令一切諸佛剎土，復一剎土入於一切諸佛剎土普皆清淨，無量佛剎光明嚴具以為莊飾，離諸煩惱成清淨道，無量智性有情充滿，普入廣大諸佛境界，隨諸有情意樂示現皆令歡喜，廣大法界盡虛空性窮未來際，一切劫數及佛剎數無有休息，為飾一切諸佛剎土發第七大願。為與一切菩薩同一意樂加行，為無怨敵積集善根，為一所緣與諸菩薩得平等性，為常逢遇諸佛菩薩不相捨離，為隨自欲示佛出世，為隨心念解佛威力，為獲圓滿一切生中常不退轉隨行神通，為遍遊歷一切世界，為於一切眾會影現，為隨一切受生之處同類而行，為恒成就不可思議大乘理趣，為欲修行菩薩正行，廣大法界盡虛空性窮未來際，一切劫數及正行數無有休息，為大智神通發第八大願。為行乘御不退轉輪諸菩薩行，為身、語、意業不唐捐，為暫見者便得決定諸佛法性，暫聞言音便隨智證，纔生淨信永斷煩惱，為身得成如大藥王，為得身心如如意寶，為當修行大菩薩行，廣大法界盡虛空性窮未來際，一切劫數及正行數無有休息，為不唐捐發第九大願。為於一切諸世界中，當證無上正等菩提為不殊異，於一毛道遍於一切諸毛道中，示生、出家、道場、正覺、轉大法輪、歸大寂滅，為當現證弘佛境界威力智慧，隨於一切有情意樂示佛出世，令其所化剎那剎那覺寂證修，為剎那頃以一正覺普遍一切法寂滅性，為以一音演說法要，令諸有情心皆悅豫，為示大涅槃而行力不絕，為示大智地建立一切法，為以法智神變幻通，悉能充遍一切世界，廣大法界盡虛空性窮未來際，一切劫數及正覺數無有休息，為引發大乘菩薩發起第十大願。
Furthermore, when a Bodhisattva abides in the Stage of Supreme Joy, they arouse these great vows, this great resolve, and this great renunciation.
**The First Great Vow** is to make perfect offerings to all Buddhas, without exception, using the most complete array of offerings and service. With supreme understanding, they purify the vast Dharma Realm, which is as boundless as space and extends throughout all future eons, without rest. They make this great offering throughout the countless eons and the numberless appearances of Buddhas.
**The Second Great Vow** is to receive and uphold the Dharma-eye taught by all Buddhas, to embrace the Enlightenment of all Buddhas, and to protect the teachings of all Rightly and Perfectly Enlightened Ones. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, to receive and uphold the wondrous Dharma.
**The Third Great Vow** is to be present wherever any Buddha appears in any world. From their abode in the Tuṣita Heaven, they will witness and participate in the Buddha's descent, entry into the womb, dwelling in the womb, birth, renunciation, attainment of Enlightenment, acceptance of Brahmā's request, turning of the great Dharma wheel, and manifestation of the great Nirvāṇa. They will go to all these places to make offerings, receive the Dharma, and engage in practice. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, to go to all such places.
**The Fourth Great Vow** is to cultivate all Bodhisattva practices, which are vast, immeasurable, and non-discriminative, encompassed by the perfections (pāramitās). They will purify all stages of the path—their general and specific characteristics, their similarities and differences, their formation and dissolution—and correctly reveal the path of a Bodhisattva's wisdom-stages. They will adorn all perfections, receive and give instruction and guidance, support the arousal of the enlightened mind, and sustain its development. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, to cultivate these practices.
**The Fifth Great Vow** is to bring to maturity all sentient beings without exception—those with form and without form, with perception and without perception, with neither perception nor non-perception; those born from eggs, from wombs, from moisture, or by transformation; those bound within the three realms and entering the six destinies; all embodied beings in every state of existence. They vow to lead them into the Buddha's Dharma, to enable them to forever sever all destinies, and to establish them in the Wisdom of All-Knowing. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, to mature all sentient beings.
**The Sixth Great Vow** is to enter without exception all worlds—vast, immeasurable, with their coarse and subtle aspects, in disarray, covered, inverted, or like a net of Indra—and to perceive directly, in accordance with their practice, the diverse appearances in all ten directions. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, to go to all such worlds.
**The Seventh Great Vow** is to adorn all Buddha-lands, so that each single land enters into all Buddha-lands, making them universally pure. They will be adorned with the luminous ornaments of immeasurable Buddha-lands, free from all afflictions, established on the pure path, filled with sentient beings of immeasurable wisdom-nature, and universally entering the vast realms of the Buddhas. They will manifest in accordance with the wishes of sentient beings, bringing them all joy. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, to adorn all Buddha-lands.
**The Eighth Great Vow** is to share the same aspiration and practice with all Bodhisattvas, to accumulate roots of virtue without adversaries, to have a single focus and attain equality with all Bodhisattvas, to constantly encounter Buddhas and Bodhisattvas without separation, to manifest the appearance of a Buddha according to their own wish, to understand a Buddha's power according to their own thought, to attain the complete, irreversible, and ever-practiced supernormal powers in all lifetimes, to travel throughout all worlds, to appear in all assemblies, to be born in the same form in all places of rebirth, to constantly accomplish the inconceivable principles of the Great Vehicle, and to cultivate the correct practices of a Bodhisattva. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, to attain the great wisdom and supernormal powers.
**The Ninth Great Vow** is to practice the Bodhisattva conduct, riding the irreversible wheel, so that their actions of body, speech, and mind are never in vain. May those who see them even briefly attain certainty in the Dharma-nature of the Buddhas; may those who hear their words even briefly attain wisdom-realization; may those who generate pure faith even for a moment sever afflictions forever. May their body become like a great king of medicine; may their body and mind become like a wish-fulfilling jewel. They vow to cultivate the great practices of a Bodhisattva. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, so that their efforts are never in vain.
**The Tenth Great Vow** is to attain Supreme, Perfect Enlightenment in all worlds without distinction. In a single hair-tip aperture, they will manifest throughout all such apertitudes the acts of birth, renunciation, reaching the seat of Enlightenment, attaining Perfect Enlightenment, turning the great Dharma wheel, and entering the great quiescence. They will personally realize the vast realm, power, and wisdom of a Buddha, manifesting a Buddha's appearance according to the wishes of all sentient beings, enabling those they teach to realize, quiesce, realize, and cultivate in every instant. In a single instant, with one Perfect Enlightenment, they will pervade the quiescent nature of all dharmas. With a single sound, they will expound the essential Dharma, causing the minds of all sentient beings to rejoice. They will manifest the great Nirvāṇa while their power remains unbroken; they will manifest the great stage of wisdom and establish all dharmas. With the Dharma-wisdom and miraculous transformations, they will completely pervade all worlds. This vow extends throughout the vast Dharma Realm, as boundless as space and all future eons, without rest, to arouse the Great Vehicle and initiate the practices of a Bodhisattva.
「唯諸佛子！初地菩薩，發如是等諸大誓願、諸大勇決、諸大出離。菩薩住此極喜地中，十大願門以為上首，引發圓滿百千阿僧企耶諸餘正願，是諸大願以十盡句而引發之。何等為十？所謂：以有情界盡，以世界盡，以虛空界盡，以法界盡，以涅槃界盡，以佛興界盡，以入如來智慧界盡，以心所緣界盡，以智入佛所行界盡，以世間轉法輪智轉界盡；若有情界有斷盡者，是大誓願乃有斷盡；乃至若智轉界有斷盡者，是大誓願乃有斷盡。然有情界終無斷盡，此諸善根願無斷盡，乃至智轉界終無斷盡，此諸善根亦無斷盡。
O noble children of the Buddha! The bodhisattva at the first stage of awakening makes such great vows, such profound determinations, and such complete renunciations. Dwelling in this stage of supreme joy, the bodhisattva is guided foremost by ten great gates of aspiration, which give rise to and fulfill hundreds of thousands of countless other pure vows. These great vows are inspired by ten expressions of totality. What are these ten? They are: By the totality of sentient beings, By the totality of worlds, By the totality of space, By the totality of the Dharma realm, By the totality of the nirvana realm, By the totality of the arising of buddhas, By the totality of entering the wisdom realm of the Tathāgata, By the totality of the objects of mind, By the totality of wisdom entering the realm of buddhas’ conduct, By the totality of the wisdom that turns the wheel of Dharma in the world.
If the realm of sentient beings could ever be exhausted, only then would these great vows be exhausted. And so on—if the realm of wisdom turning the wheel could ever be exhausted, only then would these great vows be exhausted. Yet the realm of sentient beings is never exhausted, and so these roots of goodness and vows are never exhausted. Likewise, even up to the realm of wisdom turning the wheel is never exhausted, and so these roots of goodness are also never exhausted.
佛說十地經卷第一
The Buddha Speaks the Ten Grounds Sutra, Volume 1