十住斷結經卷第四
姚秦涼州沙門竺佛念譯
成道品第十
Chapter 10: Attaining Enlightenment
是時最勝菩薩復白佛言：「世尊！云何十住菩薩於十地中而淨其行？」
At that time, the Most Excellent Bodhisattva again said to the Buddha: "World-Honored One, how do bodhisattvas at the ten stages purify their conduct within these ten grounds?"
是時世尊告最勝曰：「所謂菩薩修神妙道廣度眾生，以性空法暢演文字，進修禁戒，其德無量不可思議亦無有限，一切世人所不能及，天龍鬼神及神尊者，無能齊限，稱歎其德。賢聖默然初無所說，若有所演悉成章句；示現神足到十方國，面覲禮敬諸佛世尊；復入定意解脫正受，周普恒沙諸佛國土；見諸正覺聞奇異要，皆悉過度邪部之業；志若安明亦不傾動，心如虛空無所想念；分別曉了法界起滅，其所說法皆應聖印；遊諸正受初無差違；十方諸佛所說言教，與聖法律不相違背，所出音聲微妙殊絕；觀諸世界等若虛空；意念充滿解脫之門；補處菩薩辯才通達義應識機，心與道慧而共相應。何謂為心？何謂道慧？周流世典現入邪業，是謂為心；專精一意在度世法，是謂道慧。捨慳布施使無想報，調意和順審諦安詳，是謂為心；正入寂寞不興諸想，澹泊自守不離聖典，是謂道慧。若在生死務修其法，雖處其中亦不厭惡，是菩薩心；若復菩薩在八難中不閑之處，不起顛倒有二見心，悉能度於始終之病，是謂道慧。於世俗法嗟歎泥洹無為之道，所造功德終不唐捐，是謂為心；菩薩遊於諸法之空，達了清淨而無所有，是謂道慧。觀乎前人隨其本意，而為分別所應之法，是謂為心；菩薩入定觀一法慧，同于百千諸法之相，是謂道慧。決意惠施不惜所有，國財妻子無所愛悋，是謂為心；處在平等無三乘道，淨于道場盡歸佛道，是謂道慧。是謂十住菩薩大士，道心所入靡不周備，守護身口不令放逸，歎譽具足八大人念，當念少欲止足之行，奉修禁戒而無沾污，能為眾生淨於塵垢。若見眾生每自歎己毀辱他人，自大貢高憍慢豪貴，懷婬怒癡不善之法，如斯之類，便能與說忍辱之德，皆使眾生隨時自致無所從生法忍於中立。勤愍困厄不及道者，意猛精進心不退轉，分別一切德本之業，不見集聚共合偶者，復不見散有若干別，所興福業而無所住非不有住，悉與相應而無所應，不見有應不見無應，無應不應是謂審諦。心常娛樂禪思脫門，思惟四食除去染著，觀察盡滅不起定意，所聞強記輒能諷誦，慧無所亂分別根原無有處所，欲尋其本亦不可得，為眾生宣三十七品，解空無相無願之行，常能奉持崇于佛道，隨諸報應令得道果，諸佛世尊所可宣說亦無若干，所因興出斯是真諦，乃至滅度亦復如是，無有他想雜念之心，是謂最勝十住菩薩善權方便無所弊礙。以無礙道修于等覺，而為眾生轉其法輪，令不退轉堅固之地。十住菩薩立堅固誓，接度眾生而無有難，譬若工巧造印章人，知人姓字便為剋記，隨類記識亦不錯誤。菩薩大士亦復如是，以賢聖印而印生死，隨器成辦終不謬誤。復當審諦思惟此義，印非泥本泥非印原，然能示現名號姓字。菩薩聖慧亦復如是，執慧寶印印可眾生，隨器布現使成名號，便能出生三乘道教。如於良田種于穀子，莖節萌芽展轉成長，穀敗芽生無復本體，深自思惟芽非本子亦不離本。菩薩大士亦復如是，因緣合會乃應法律，觀諸眾生所興瑕穢三患六礙十二因緣，邪疑身見顛倒之想，便為演說苦空非身無常之法，然後乃說如爾法性，分別苦諦習盡道諦，離於重擔永獲寂滅。復當思惟原究本末，因其所生乃有斯患，悉由無明無黠慧法，致于老病生死苦惱；我當方便煎消其病，漸漸令入賢聖法律，以滅無明生老病死永無有餘。講演空觀寂然之法，皆使有歸令得恃怙，廣其慧明至於解脫，悉共崇習微妙之智，了淫怒癡等無差特，尋其原本亦不可別，以獲消滅眾想之念，終不懷恨生增減心，得離一切諸種陰蓋縛著結使，無復罣礙。心常遊於解脫之門，嗟歎三寶功德之業，常念遠離貪欲之患，堪為眾生宣布功勳。菩薩精進於彼無疑，示現空慧而開導之，凡所學法盡無所著，以次成就於不退轉。頒宣經道淨修佛座，招引眾生來入佛境，令得滅度永無起滅。是謂菩薩無上眾祐要典，如是菩薩當作是觀。
At that time, the World-Honored One said to Supreme Victory: "What is called a bodhisattva cultivates the wondrous Way to universally liberate sentient beings. Using the Dharma of emptiness, they unfold words and teachings, and advance in precepts and discipline. Their virtue is immeasurable, inconceivable, and boundless—something ordinary people, gods, dragons, ghosts, and spirits, including the most exalted spirits, cannot fully grasp or praise. The Noble Sages abide in silence, initially speaking nothing; but if they do teach, everything becomes a complete exposition. They manifest miraculous powers, traveling to the lands of the ten directions, personally paying homage and reverencing all the Buddhas and World-Honored Ones. They then enter meditative concentration, liberation, and proper absorption, pervading the countless Buddha-lands as numerous as the Ganges sands; they behold the perfectly enlightened ones and hear of extraordinary essential teachings, entirely transcending the karma of deviant paths. Their resolve is as stable as Mount Sumeru, utterly unshakable; their mind is like empty space, free from all thoughts. They discern and comprehend the arising and ceasing of the realm of reality; the Dharma they teach aligns with the sacred seal. They roam freely through all forms of meditation, never deviating; the teachings of all Buddhas of the ten directions do not contradict the sacred laws. The voice they produce is supremely subtle and unique. They see all worlds as equal to empty space; their thoughts are fully saturated in the gate of liberation. Crown prince bodhisattvas possess eloquent eloquence, their meaning corresponds to their audience's capacities, and their mind aligns with the wisdom of the Way. What is the 'mind'? What is the 'wisdom of the Way'? Engaging with worldly teachings while appearing to enter into deviant karma—this is called 'mind'; focusing single-mindedly on the Dharma of transcending the world—this is called 'wisdom of the Way.' Letting go of stinginess through generosity, without expecting any reward; harmonizing one's thoughts, being gentle and cautious, peaceful and composed—this is called 'mind'; properly entering stillness, not giving rise to any thoughts, remaining calm and self-possessed, never straying from sacred scriptures—this is called 'wisdom of the Way.' When immersed in the cycle of birth and death, diligently cultivating the Dharma without aversion—this is a bodhisattva's mind; although a bodhisattva may be in the eight unfavorable states or in a place of difficulty, they do not give rise to upside-down views or dualistic minds, and can fully transcend the sickness of beginnings and endings—this is called 'wisdom of the Way.' Praising nirvana's unconditioned Way while dealing with worldly dharmas; the merit they create never goes in vain—this is called 'mind'; a bodhisattva travels within the emptiness of all dharmas, realizing their purity and non-existence—this is called 'wisdom of the Way.' Observing others according to their original intentions, and distinguishing for them the appropriate Dharma—this is called 'mind'; a bodhisattva enters concentration to observe the single Dharma-nature, which is identical to the characteristics of thousands and hundreds of dharmas—this is called 'wisdom of the Way.' Resolutely practicing generosity, not begrudging any possession, including national treasures, wives, and children—this is called 'mind'; abiding in equality without the three vehicles, purifying the enlightenment-site until all return to the Buddha's path—this is called 'wisdom of the Way.'
"These are the ten stages of a great bodhisattva, where the mind's entry into the Way is fully accomplished, guarding the body and speech from being unrestrained. They praise the fulfillment of the eight great mindfulnesses: they are mindful of having few desires, practice contentment, uphold precepts without defilement, and purify the dust and defilements for sentient beings. If they see sentient beings always praising themselves, slandering others, being arrogant, haughty, proud, and noble, and harboring greed, anger, ignorance, and unwholesome dharmas, they can then explain the virtue of patience to such beings, enabling them to achieve the patience of non-arising of dharmas at any time. They diligently pity those in difficulty who have not yet reached the Way; their intention is vigorous and their resolve does not retreat. They distinguish all roots of merit without seeing them as gathered together in pairs, nor do they see them scattered into separate parts. The wholesome actions they perform have no abode, yet they are not without abode; they correspond with everything, yet nothing corresponds. They do not see anything as corresponding or not corresponding—neither correspondence nor non-correspondence is called profound truth. Their mind constantly delights in meditation, liberation, and the gates of concentration. They contemplate the four types of sustenance, removing attachment; they observe cessation without giving rise to discursive thoughts. What they hear they remember diligently and can recite; their wisdom is undisturbed, discerning the fundamental source without any location. If one tries to seek its origin, it cannot be found. They proclaim the thirty-seven aids to enlightenment for sentient beings, explaining emptiness, signlessness, and wishlessness. They constantly uphold and revere the Buddha's path. According to each person's retribution, they enable them to attain the fruit of the Way. The teachings spoken by the Buddhas and World-Honored Ones are not multiple; what arises from this is the true truth. Even up to nirvana, it is also like this, without any other thoughts or distracted minds. Supreme Victory, this is the skillful means of the ten-stage bodhisattva, unobstructed and without hindrance.
"With the unobstructed path, they cultivate full enlightenment and turn the Dharma wheel for sentient beings, bringing them to the unyielding ground of non-retrogression. The ten-stage bodhisattva establishes solid vows to rescue sentient beings without difficulty. For example, a skilled seal maker knows a person's name and then engraves a seal; according to its category, the seal records correctly without error. Similarly, the great bodhisattva, with the sacred seal, stamps birth and death; according to the vessel, they accomplish everything without mistake. One should deeply contemplate this meaning: the seal is not originally the clay, nor is the clay the original source of the seal, yet it can reveal names and titles. The bodhisattva's sacred wisdom is also like this: holding the jeweled seal of wisdom, they imprint on sentient beings; according to their vessels, they reveal names and enable the emergence of the three vehicle teachings. Just as in a fertile field, when a grain seed is planted, the stalk, joints, sprouts, and branches grow and mature; the grain decays and the sprout is born, losing its original identity. Reflecting deeply, the sprout is not the original seed nor is it separate from the seed. Similarly, the great bodhisattva, through the convergence of conditions, responds to the Dharma; observing the impurities, three poisons, six hindrances, twelve links of dependent origination, wrong views, and inverted thoughts in sentient beings, they first explain the dharmas of suffering, emptiness, non-self, and impermanence, and then explain the true nature of reality. They distinguish the truths of suffering, its origin, cessation, and the path, freeing beings from the heavy burden and leading them to eternal stillness. One should further contemplate the original root: because of this arising, these afflictions exist; they all originate from ignorance and lack of wisdom, leading to aging, sickness, and the suffering of birth and death. I should skillfully eliminate this sickness, gradually leading them to the noble path, extinguishing ignorance, birth, aging, sickness, and death completely without remainder. They expound the meditation of emptiness and tranquility, enabling all to find refuge, expanding their wisdom and insight to liberation, so that all may together revere and cultivate subtle wisdom, realizing that greed, anger, and ignorance are equal and without distinction. Seeking their origin, they cannot be differentiated; having extinguished all conceptual thoughts, they never bear grudges or give rise to thoughts of increase or decrease. They become free from all aggregates, coverings, bondages, and fetters, with no further hindrances. Their mind constantly travels in the gate of liberation, praising the virtuous qualities of the Three Jewels, always mindful to distance themselves from the affliction of desire, and worthy to declare the meritorious deeds for sentient beings.
"The bodhisattva advances without doubt, revealing and guiding with the wisdom of emptiness. Whatever Dharma they learn is completely non-attached, gradually achieving non-retrogression. They proclaim the path, purify the Buddha's seat, and attract sentient beings to enter the Buddha's realm, enabling them to attain nirvana, eternally free from arising and cessation. This is called the bodhisattva's supreme treasury of blessings. Such a bodhisattva should be regarded in this way."
「十住所入不可思議，修于平等不二之門，達於三世不斷三寶，除去三垢成三脫門。菩薩於彼示不思議，從初發意至于十住，常歎開士所修禁戒，德香之熏靡不周遍，彈指之頃皆悉曉了音響之義，於諸通慧而得成就，悉能講演無量法要，於諸文字解無所著亦無識想，尋其處所了無窠窟。若有學人繫識在色心不違之，常懷希望縛著不捨，遊於生死周旋往來，意常迷荒不能自拔，有此結網則墜生死，輪轉五道無復休息。菩薩執正御諸亂想，不為五陰之所流馳斷諸陰蓋，亦不使色痛想行識令有起滅，思惟安般出入息念；復當分別四大造色，地水火風各有其性，若使彼識不在五處，便能成就不壞法界，識不流馳十二塵勞，眼色耳聲鼻香舌味身更意法，是謂無漏慧根之識，非為生死染污之識。若能消滅外不馳騁，於一切法則無希望，設有所猗便生識想，有所僥倖亦名為識。菩薩起學無所受入，心不生念無所慕樂，所施功勞不望其報，有為有漏斯為識種，修無為行乃謂無識。菩薩闡揚慧明之燈，竪無為炬放大光明，顯示殊勝無等之教，為求質直不求文飾。住于道業其身自然無能及者，能顯一切諸佛國土，於中示現獨步無畏，復於諸法永無所獲，亦不選擇見有高下，心應自在不懷怯弱，隨其音響而教化之。若為眾生說深法要，捨離一切所興因緣，悉了眾生心之所念，志性所趣善惡之法。皆能周普諸佛國土，諸佛世尊所修平等，不見眾生佛國清淨，若見有行則毀法界，是故菩薩心無所住；若覩眾生住于起分，則於法性自生識累，不起不滅識無所住，是謂清淨無為道慧。設無道慧平等之法，諸佛世尊終不愍哀興出於世。菩薩弘誓行業無本，亦不住本達於自然，不有精勤有所成辦，不見疲厭有懈怠者，於平等觀無生無滅，勇猛精進受菩薩莂，悉能分別經典本末，採取要慧除去塵勞，觀察生死及與滅度不以為異。恒自懷抱深經之義，探採遠近寂然無迹，雖度眾生亦無想識，親善知識心無所著，不計吾我及與壽命，分別思惟空無相願不起不滅。若在欲界思惟欲愛穢臭不淨，色無色界受形之處達知不淨。因欲開化迷惑之徒，故為說此真諦之義；分別空無悉無處所，不見造作有形質者，無作不作不見依猗，住無所住亦無根本，亦復不見受三惡趣，不見生天食封自然，顯示徑路使入道義，無所希望悉無所行。於諸法觀自致自然，諸法之相不可究竟，亦如虛空而無邊際。十住菩薩教人惠施不興想礙，持戒忍辱精進一心，宣暢智慧善權方便，慈悲喜護救攝貧匱建立大道。
「十住菩薩雖未昇于如來正座，已能究暢慧海之源，莊嚴土地修清淨國，放大光明普致眾生，訓以正法悉歸於道，建立慧業而獲大乘。十方諸佛恒將護之，常以威神助揚其德，乃至作佛成一切智為無上道，不使魔眾而得其便。十住菩薩以自覺知功德具滿，欲成作佛坐樹王下，先當修行習四意止，分別身意各各有性，便自觀身起滅興衰，心自慶賀永離苦惱，觀身因緣成精進定，思惟此身報應之對，因緣合成散則磨滅，知身無主亦不可貪，何為生意著此色身？莫隨五陰四大諸入之所迷惑，是身為空，不見四大吾我之法。累劫積行今始乃得，何為著此無堅固身危脆之物？我今當受如來色身及佛法身，夫色身者功德之聚，猶如金剛不可沮壞，十方世界恒沙之數，滿中世俗有漏之身，不及如來色身一毛之德。菩薩自念以無量德成此色身，今因此形當受如來佛法之身，雖涉生死往返五道，受苦無量不可稱限，今受如來色身之體，不念曩日更苦惱患，自今永與諸塵勞別，不復貪著五欲之中，觀己身已觀他人身悉無處所，修其淨行而無瑕穢，是謂菩薩修習己身意止之法。
Though the tenth-stage bodhisattva has not yet ascended to the Tathagata’s true seat, they can already explore the ocean of wisdom to its depths, adorn the bodhisattva lands, cultivate pure realms, emit great light to universally reach all beings, instruct them with the true Dharma to guide all back to the Path, establish karmic deeds of wisdom, and attain the Great Vehicle. The myriad Buddhas of the ten directions constantly protect and sustain them, always using their spiritual power to assist and uplift their virtue—even to the point of becoming a fully enlightened Buddha possessing all wisdom for the unsurpassed Path, never allowing demonic forces to gain advantage. The tenth-stage bodhisattva, knowing that their own virtue and merit are complete, and desiring to become a Buddha seated beneath the Tree of Awakening, must first train in the Four Foundations of Mindfulness, discerning that body and mind each have their own nature. They then observe the body’s arising and dissolution, its waxing and waning, rejoicing inwardly that they have forever left suffering behind. Contemplating the body’s causes and conditions, they enter the samadhi of diligence, reflecting that the body is a result of karmic retribution, formed by the conjunction of conditions, and scattered back into dissolution. They realize the body has no self and is unworthy of attachment—why then generate thoughts of clinging toward this material body? Do not be deluded by the five aggregates, four elements, and sense faculties; this body is empty, revealing no dharma of self or possession of the four elements. Accumulated practice over infinite eons brought about this body—why cling to this fragile, impermanent thing? Now I shall receive the Tathagata’s physical body and the Dharma body of the Buddha. The physical body is the accumulation of merits, as indestructible as diamond—the countless worldly, afflicted bodies filling worlds as numerous as the sands of the Ganges do not equal even one hair’s virtue of the Tathagata’s physical body. The bodhisattva reflects: “Through measureless virtue I gained this physical body; now, relying on this form, I shall receive the Tathagata’s Dharma body. Though I have traveled through the five realms of samsara, experiencing immeasurable suffering, now receiving the Tathagata’s physical body, I no longer recall the afflictions of the past. From now on, I am forever parted from all defilements, no longer clinging to the five desires.” Having contemplated their own body, they also contemplate others’ bodies as utterly without any fixed location, cultivating the pure practice without stain. This is called the bodhisattva’s practice of the foundation of mindfulness regarding the body.
「云何菩薩復當思惟痛意止之法？於是菩薩從初發意至于成佛，於其中間所更苦痛不可限量，專心建志慕求佛道，不以苦痛經歷心懷；若見苦人趣惡處者，便能拔濟使不受苦，恒念眾生不能自寤，終不隨欲而與繫著。我昔以來所更痛痒，非真非有悉無所生，若使遭遇不苦不樂痛，此名無記不可字名。夫人習近著樂痛者，便自遠離如來之座，不應如來賢聖戒律，自今永息不復生痛，使諸眾生觀痛無主。若彼眾生於色起痛，若好若醜善色惡色，地水火風四大造色，達知虛寂而無所有。或有眾生先痛後樂，或有先樂後痛，當說深經使護痛痒。眼耳鼻舌身意所與色聲香味細滑之法，從因緣起從因緣滅，思惟苦樂悉無苦樂。復當分別內外之痛，或有樂痛於現在生，或已過去或將來世而有生者；或有樂痛從愛結生，轉增識著不能捨離；或有樂痛從癡愛生，思惟正觀乃得消滅；或有樂痛因邪疑惑轉轉滋長，以四非常深遠之慧除使不生；或有樂痛從四受生，以無想定而除諸受；或有樂痛從五蓋生，便當思惟七覺意法永使無餘；或有樂痛因六身法生，分別於空無相無願；或有樂痛從七識生，當建精進不造彼緣；或有樂痛因世八法生，常當下意不自貢高；或有樂痛從九惱生，當自勗勉永離九處；或有樂痛從十患生，當除望求不念橫貨；或有樂痛從七瀾四使生，便當思惟智慧大明；或有樂痛從九眾生居及三觀生，便當執意入空寂定；或有樂痛非過去現在因未來愛，非未來現在因過去愛，非過去未來因現在愛，或非過去因未來現在愛，或非未來因過去現在愛，或非現在因未來過去愛，菩薩於彼思惟七處三觀之法，滅此十三隆熾之毒。於是菩薩復當思惟樂痛所興，或有樂痛由八邪見及六識身共相受入便生樂痛，遂增陰衰諸入之種，是謂菩薩以解脫觀分別此痛永使無餘；或有樂痛與十不善穢陋之法共相因緣，慧業所斷五疑羅網，於現在生即現在滅，若未來生亦現在滅，若過去生亦現在滅，是謂菩薩以解脫觀便能除却十五疑網。
「云何菩薩復常思惟意止之法？於是菩薩執意御亂心不流馳，有所造作必有所緣，自觀己意觀他人心，其意正等不懷增減，所適之方行步出入舉動安詳，常自專精守護其心，有緣眾生無緣起滅，無緣眾生有緣起滅，於己緣起自緣滅之，他緣起滅因他緣滅；或緣起滅亦不在內復不在外，亦復不在住兩中間，於中出生有緣起滅有非緣起滅；或因貪淫瞋恚愚癡，七使七慢七識止處，七解七觀七忍慧業，若因此處有緣起滅有非緣起滅，斯皆由心因心而生，此四十五盲闇之法，意識所造不自覺知，意不知意誰為意本，既無根本何有意哉？菩薩分別心意識法，通達往來而無處所，是謂菩薩以解脫觀知心緣本而不可得。亦不見心與善惡合，無合不合應解脫觀。又復思惟十二因緣，甚為深遠不可究盡，所種之果不失報應，於諸法界心無染著，設觀法界從因緣起，了知諸法無有真諦，自然寂淨將養自守，心所造化而無形質而不可見，尋其相貌亦無色像，聖慧通達，便入不起無所生法，不住聲聞緣覺之地，常自執意遊諸佛法，內自思惟踊躍無量，吾今乃得降伏於心，捨生死著入智慧海，斯由其心得獲無上正真之道成最正覺，是謂菩薩於意止法而得自在。
How does a bodhisattva constantly practice mindfulness of the mind? They bring the mind under control, preventing it from wandering. Every action has a purpose. They observe their own mind and the minds of others with equanimity, without preference or aversion. In all activities—walking, standing, moving, resting—they remain composed and attentive, guarding the mind. Thoughts arise in relation to beings, and thoughts cease without relation to beings. Some thoughts arise and cease due to self, others due to others. Some arise and cease neither internally nor externally, nor in between. From this process, both conditioned and unconditioned thoughts emerge.
Whether due to desire, anger, or ignorance—through the seven afflictions, the seven cognitive habits, the seven abodes of consciousness, the seven forms of liberation, the seven modes of contemplation, and the seven kinds of patience and wisdom—whether caused or uncaused, all these arise from the mind. These forty-five states of blindness originate in consciousness yet remain unknown to themselves. The mind does not know the mind; what is the root of the mind? Without a root, how can there be a truly existing mind?
Thus, a bodhisattva analyzes thoughts, mind, and consciousness, understanding their coming and going without any fixed location. This is how a bodhisattva knows, through liberating insight, that the mind’s foundation cannot be grasped. They do not see the mind as united with good or evil. Without union or disunion, this aligns with liberating insight.
Furthermore, they contemplate the twelve links of dependent origination, profound and unfathomable. Every planted seed yields its corresponding fruit. In all realms of existence, the mind remains unattached. Observing that all realms arise from conditions, they realize that no phenomenon possesses absolute truth. All is naturally peaceful and pure; they mindfully abide in this. What the mind creates has no physical form, nor any color or shape. With wisdom, they enter the state where nothing arises and nothing is born, without dwelling in the paths of hearers or solitary buddhas. They constantly direct their minds toward the practices of all buddhas, inwardly rejoicing without measure.
They think: "Now I have truly tamed the mind. Letting go of attachment to birth and death, I enter the ocean of wisdom. Through this very mind, I attain supreme, perfect enlightenment and realize buddhahood." This is how a bodhisattva achieves mastery through mindfulness of the mind.
「云何菩薩於法意止而分別觀？於是菩薩修習止法初不忘失，至成佛道而不放捨，內自觀法外觀人法，菩薩悉知諸法之相一而不二亦不若干，皆歸於空無相無願，遠離邪見平等諸法，分別十二緣起之本，常念法界成敗興衰，有漏無漏有為無為，善法惡法有記無記。是時菩薩思惟觀察，不隨法界自生識想，不見非法而有吾我，亦不興念計人壽命。或有菩薩自興法想習著吾我，養育其命思惟斷滅，無常謂有常，天下物類皆悉常在，於無常中計無合散。或於法中生顛倒想，無自常無有自常有，無不生有有不生無，無自然生無自然滅，有自然生有自然滅，無不能見我自然有，有不能見我自然無。十住菩薩明慧達觀分別有無，斷滅計常我人壽命，平等空無而無所有，最妙第一空觀察之，第一性空亦不生有，有自常有，不知無之所無，無自常無，不知有之所有；菩薩思惟以慧分別，有性自空無亦自空，無不造有有不造無，著有無者是生死法，非最第一泥洹之要。無自無空無不知無無自性空，有自有空有不知有有自性空，有則是無無則是有，是謂菩薩於諸法性一一分別。思惟挍計是常非常生滅著斷，有為無為有漏無漏，善法惡法有記無記，一切諸法有名號者無名號者，皆悉虛寂亦無起滅，而自觀法觀他人法，於諸想著亦無思想，解空無相無願之法，於法界中推求佛法及與禁戒，悉無處所亦無徑路，不見度人逮解脫者，亦復不見沒在生死，於中開導一切眾生，便能興起無蓋大哀，療諸塵勞了諸纏結。空無所有，分別五趣訓以平等，雖處塵欲不懷怯弱，曉了三毒無所罣礙，逮此處者名曰大士，住不思議權現之道，苦習盡道普歸自然。於自然中不見起滅，盡意如空而無所有不念住處，推求法界及虛空界，眾生處所悉無所住，一切諸法等若空界，是謂菩薩隨時將導順於道法，雖度眾生亦不見度。若有菩薩自觀身法觀他人法，能自制意遊於智慧，解知諸法悉歸解脫，便能將導一切眾生，顯發無上正真之道，使獲無為自然之法，不見所生亦不不生，雖處所生思惟所生，不捨無生無起滅法，是謂菩薩於法意止而得自在。」
佛復告最勝：「十住菩薩復當思惟四意斷法，常念分別現在目前，未興惡法制令不生，已興惡者方便滅之，未生善法求令生之，已生善法重令增多，常當修習勤行精進，自攝其心使不流馳，古昔以來所積功德，不失威儀禮節之法，所行平等以能撿心思惟正諦。禍中重者三不善根墮入惡趣，輪轉五道無有休息；是故菩薩勤修精進，便能消滅惡不善根，不復重來興起亂想，常自觀察不善報應，斯是穢行非是真道，吾今以離非法之行，習第一義而盡塵勞永除瞋恚。分別十二因緣之根，未有善法建立功德，令生萌芽使不敗朽，其心清淨亦無瑕玼，不猗三界縛著諸礙，離於所著永無所著，常能勸率至一切智，於諸深慧不有損減，所以得致功德之本，皆由精勤而成道果，是謂菩薩於四意斷而得自在。
「於是菩薩復當思惟分別神足，菩薩雖獲神足定意，臨欲成道於第十地要當習定。如初所學專意入定，思惟四等加愍眾生，彼自稱身亦稱心意，轉入一禪次入二禪，復還攝意從初禪起入第三禪，於中思惟專精一意，從三禪起復入初禪，於禪現變而現神足，從一禪起入第四禪；是時菩薩於四禪中，便試神足以身舉心以心舉身，初如芥子轉如麻豆，漸漸轉高大如胡桃，如是勤加至三七日，身心輕便無所罣礙。所以菩薩重入定意而試神足，可依此神足化一億人，立不退轉成神足定。是時菩薩復自示現廣布神足而無窮極，從閻浮地至第一天第二第三，乃至六天諸天見已各生此心：『今此菩薩自現神足，所演光明靡所不照，我等諸天各相勸令，擁護菩薩使成佛道。』或以天華雜香天衣被服自然甘露而供養者。於中開化諸天人民，必志神足而有長益，過去恒沙諸菩薩等，修習十住而淨其行，皆於此處而試神足，一心觀察伺求方便能現眾變，以精進力輒成就道，所為自在無能違逆，所欲化者到便降伏，究竟根原皆使充足使獲果報，魔若魔天不能傾動。是時菩薩以天眼觀三千大千世界，有淫怒癡無淫怒癡，有清淨行無清淨行，有定意者無定意者，有亂意者無亂意者，菩薩悉知而為分別諸根所趣。復以天耳聞眾生聲，悉能隨次知音響通而教化之。以神足力入定三昧，見一切人志性所趣，自覩原本所從來處，是為菩薩行于神足。
「於是菩薩復當思惟分別根、力、七覺意法、八賢聖道，信念精進定意慧根，菩薩常以玄通之智，觀察眾生頗有成就根力覺道諸神通慧。是時菩薩以他心慧觀前眾生，或有具足成就信根，常習八道平等之法，心懷正見不處魔界，信知生死苦痛無量，復知泥洹快樂無為，信有三尊世間大明，不信外道九十六徑，於諸通慧而無狐疑，積功累德熾燃正法，於中建立直信無難。復以玄通無罣礙智，觀彼眾生晝夜勤力修精進根，坐臥經行心無懈怠，以獲精進則具諸根，猶如天衣周匝四方，上下正等而無差違。時若有人從一面來，捉衣一角舉而移之，餘三角者皆悉隨從。精進根者亦復如是，設有修習精進根者，當知具足一切諸法，以有精進便成念根；心不錯亂名曰定根；常以方便攝意守一，分別善惡心如虛空，是謂慧根。十住菩薩入玄通定，豫知眾生受胎之相，分別男女男根女根，一生十生百生千生，至無數生皆能曉了而無窮極，是謂菩薩具足道門。思惟諸住智辯難及，當念感動十方國土；復當遊於諸佛國土示現光明，有見光者皆得蒙度；復當於諸國土興立法律，普使遵奉賢聖經典；亦當安利國土人民導引法味聞無厭足，常當曉了國土人民種姓成就不別眷屬；亦當觀知眾生心意，便為演說六度無極；復當禁制眾生亂念，漸漸延致一切眾生，自為導首牽引眾生入善法慧，常念入定不失神足，修己神通分別三世知去來今；復當思惟學佛深藏無邊際慧；亦當學習具諸佛法，學了諸法而無染著，學演無底開七寶藏，學以神智成其剎土，學習光明普照十方，得佛定意感動國土，學權方便化諸外道，學於禁戒成就道果，學當集會而轉法輪，己身所學成一切智，已成所學而無所學。」
佛告最勝：「是謂菩薩修十住行，進成作佛嚴治國土，降神兜術權化天人，示現殊異奇勝之法，觀察種姓託生何國，從兜術天來下世間，三十六返周旋往來而化天人，於中度脫無數眾生，以權方便獨步三界而無恐懼，最後下降六年苦行，專心苦體枯木不別。吾雖示現在此苦行，然我乃在無號佛土，於彼教化八十四億那術天人，皆使建立不退轉地。此土眾生見我形者，謂為命過不成命根，行過眾生，積薪焚燒不能使然，善權一心轉進聖慧，不捨眾生諸所好慕，除諸不要哀愍不及，是故菩薩現于苦行。十住菩薩於十地中，開化眾生不別生死，所度人民與成佛等，若使菩薩意欲速成無上道者，如彈指頃身黃金色，具足十力、四無所畏、十八不共殊勝之法。菩薩眷屬一日成就，不求國土種類好惡，但以眾生心懷貢高，輕彼尊己不捨自大。是以菩薩現受胞胎隨世權化，在所至到多所饒益。十住菩薩無菩薩號即當稱之，號曰如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，無量福會諸佛所護諸天宿衛，所講說法要有緣本，隨時應適終不唐舉。
「最勝當知！所以名曰無號佛土者，去此東南七十七億江河沙等諸佛國土，彼有世界名曰仁賢，佛名善眼，彼無聲聞緣覺之道，以無名號無生滅法而相教授，知解脫空不計解脫，聞空尋解通利無難，亦無三毒淫怒癡病，總持強記亦不可盡。吾於彼土施為佛事，此彼眾生亦不知吾身為所住。是謂菩薩多所潤及，是謂最勝十住菩薩於十地中而淨其行。」