十住經卷第二
Ten Stages Sutra, Volume 2
後秦三藏鳩摩羅什譯
Translated by Kumārajīva of the Later Qin Dynasty
明地第三
諸菩薩聞是， 不可思議行，
心皆大歡喜， 恭敬無有量。
即時虛空中， 雨眾名華香，
如雲而垂下， 供養金剛藏。
咸讚言：「善哉， 善哉！金剛藏！
善說諸大人， 護持淨戒行。
於諸眾生中， 深有憐愍心，
敷演解說是， 第二地行處。
菩薩微妙行， 真實無有異，
是諸菩薩等， 清淨之行處，
為一切眾生， 常求諸好事，
第二淨明地， 今已解說竟。
天人恭敬者！ 願說第三地，
善示智所作、 菩薩之所行。
願說諸大人， 云何行布施、
持戒及忍辱、 精進、行禪定，
智慧與方便、 并及慈悲心？
云何行是法， 清淨於佛行？」
解脫月菩薩， 語金剛藏言：
「菩薩至三地， 當以何等心？」
Hearing these inconceivable practices, The bodhisattvas' hearts were filled with great joy, And they offered boundless reverence.
Immediately, from the empty sky, Rained down many fragrant flowers, Descending like clouds, to make offerings to Vajragarbha.
All praised, saying: "Excellent, excellent, Vajragarbha! Well have you spoken of the great ones' practice, Of upholding the pure precepts. With deep compassion for all beings, You have now explained the conduct of the second stage.
The subtle practices of the bodhisattvas, True and without deviation, Are these pure grounds of action for all bodhisattvas, Who constantly seek all that is good for the sake of all beings. The second stage, the Pure and Bright Ground, has now been fully explained.
O one revered by gods and humans! We pray you speak of the third stage, Kindly reveal the actions of wisdom, the practices of a bodhisattva.
We pray you speak of the great ones: How they practice generosity, Uphold precepts, cultivate patience, Apply diligence, practice meditation, And how they practice wisdom and skillful means, Together with a heart of compassion. How do they practice these methods, And purify the Buddha's conduct?"
Then the bodhisattva Vimuktimati said to Vajragarbha: "When a bodhisattva reaches the third stage, With what kind of mind should they proceed?"
金剛藏菩薩摩訶薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩深淨心行第二地已、欲得第三地，當以十心得入第三地。何等為十？一、淨心，二、猛利心，三、厭心，四、離心，五、不退心，六、堅心，七、明盛心，八、無足心，九、快心，十、大心。
The great bodhisattva Vajragarbha said to Bodhisattva Vimukticandra, "O child of the Buddha, when great bodhisattvas have thoroughly purified their minds and actions in the second stage, and wish to attain the third stage, they should enter the third stage with ten kinds of mind. What are these ten? They are: first, a pure mind; second, a fierce and sharp mind; third, a mind of weariness; fourth, a mind of renunciation; fifth, an unwavering mind; sixth, a steadfast mind; seventh, a brilliant and radiant mind; eighth, a mind that is never satisfied; ninth, a joyful mind; tenth, a great mind."
「諸佛子！是菩薩摩訶薩以是十心得入第三地，能觀一切有為法如實相，所謂：無常苦空、無我不淨、不久敗壞、不可信相、念念生滅又不生不滅，不從前際來、不去至後際、現在不住。菩薩如是觀一切有為法真實相，知此諸法無作、無起，無來、無去。而諸眾生憂、悲、苦惱、憎愛所繫，無有停積、無定生處，但為貪、恚、癡火所然，增長後世苦惱火聚，無有實性、猶如幻化。見如是已，於一切有為法轉復厭離，趣佛智慧。
"Noble children of the Buddha! This great Bodhisattva, having used these ten states of mind to enter the third stage, is able to see the true nature of all conditioned phenomena: **impermanent, painful, empty, without a self, impure, quickly decaying, unreliable, arising and ceasing in every moment, yet neither truly arising nor ceasing—they do not come from the past, do not go to the future, and do not abide in the present.**
Thus does the Bodhisattva perceive the true reality of all conditioned phenomena, understanding that these phenomena have no creator, no arising, no coming, and no going. Yet sentient beings remain bound by sorrow, grief, suffering, hatred, and attachment, with nothing stable, no fixed place of existence—merely consumed by the fires of greed, anger, and ignorance, fueling the blazing mass of suffering in future lives, without any true substance, like a magical illusion.
Having seen this, the Bodhisattva feels an even deeper weariness toward all conditioned phenomena and turns toward the wisdom of Buddhahood."
「是菩薩知如來智慧不可思議、不可稱量、有大勢力、無能勝者、無有雜相、無有衰惱憂悲之苦，能至無畏安隱大城不復轉還、能救無量苦惱眾生。如是，見知佛智無量、見有為法無量苦惱，於一切眾生轉生殊勝十心。何等為十？眾生可愍、孤獨無救、貧窮無所依止、三毒之火熾然不息、閉在三有牢固之獄、常住煩惱諸惡刺林、無正觀力、於善法中欲樂心薄、失諸佛妙法而常隨順生死水行、驚畏涅槃。是菩薩見眾生如是多諸衰惱，發大精進：『是諸眾生我應救、我應解、應令清淨、應令得脫、應著善處、應令安住、應令歡喜、應知所宜、應令得度、應使滅苦。』
「菩薩如是善遠離一切有為法，深念一切眾生，見諸佛一切智有無量利益，即時欲具佛智慧救度眾生故，勤行菩薩道。
「作是思惟：『以何因緣、以何方便，是諸眾生墮在大苦諸煩惱中，當拔出之，使得永住畢竟常樂？』即時知住無礙解脫智慧中者乃可得此。是無礙智慧解脫，不離通達諸法如實智、無行行慧。『如是智慧之明從何而得？當知不離多聞決定智慧。』
He thought: “What causes and skillful means can rescue these beings who have fallen into great suffering and afflictions, allowing them to abide forever in ultimate and everlasting joy?” At once, he realized that only those who dwell within unobstructed liberation and wisdom can achieve this. Such unobstructed wisdom and liberation do not depart from the wisdom that penetrates all things as they truly are—a wisdom of no intentional practice. “From where does the radiance of this wisdom arise? Be aware that it does not come from anything other than the wisdom gained through deep learning and decisive insight.”
「復作是念：『無礙解脫等諸佛法以何為本？不離聞法為本。』菩薩如是念已，一切求法時轉加精進，日夜常樂聽法，無有厭足，心無休息。喜法、愛法、依法、隨法、重法、究竟法、歸法、救法、隨順行法，菩薩如是方便求法。
He then thought: "What is the foundation of the Buddha's teachings, including unobstructed liberation? It does not depart from hearing the Dharma as its root." With this realization, the Bodhisattva became even more diligent in seeking the Dharma. Day and night, he always delighted in listening to the Dharma, never feeling satisfied, his mind never resting. He rejoiced in the Dharma, loved the Dharma, relied on the Dharma, followed the Dharma, revered the Dharma, penetrated the ultimate meaning of the Dharma, took refuge in the Dharma, took the Dharma as his salvation, and aligned his actions with the Dharma. In this way, the Bodhisattva skillfully pursued the Dharma.
「所有珍寶、財物、金銀……等庫藏無所匱惜，於此物中不生難想，但於說法者生難遭想。為求法故，於內外物無不能捨。世間所有可布施者——所謂國土、人民、眷屬、田業、財物、摩尼寶珠、金銀庫藏、象馬輦輿、眾寶瓔珞、諸嚴身之具、妻子、男女，及支節、手、足、耳、目、鼻、舌，舉身施與無所愛惜。又為求法故，於說法者盡心恭敬、供養、給侍，破除憍慢、我慢、大慢諸惡苦惱，無理等事悉能忍受。深求法故，若得一句未曾聞法，勝得滿三千大千世界珍寶；得聞正法一偈，勝得轉輪聖王、釋提桓因、梵天王處無量劫住。
They treasure nothing—not jewels, valuables, gold, silver, or any stored wealth. They do not regard these possessions as hard to give away, but they do regard encountering a Dharma teacher as rare and precious. For the sake of seeking the Dharma, they can renounce everything, both internal and external. Anything in the world that can be given—such as kingdoms, people, relatives, fields, property, treasures, wish-fulfilling jewels, gold, silver, storehouses, elephants, horses, carriages, jeweled garlands, ornaments for the body, wives, children, and even their own limbs, hands, feet, ears, eyes, nose, tongue—they give away their entire body without any attachment. Moreover, for the sake of seeking the Dharma, they wholeheartedly respect, make offerings to, and serve the Dharma teacher, uprooting arrogance, pride, excessive pride, and all kinds of afflictions and suffering. They can endure any unreasonable or difficult situation. Because they deeply seek the Dharma, if they hear even one sentence they have never heard before, it is more precious to them than filling the entire universe with jewels. Hearing one verse of true Dharma is more valuable than residing for countless eons as a wheel-turning king, as Shakra, or as the King of the Brahma Heaven.
「是菩薩，若有人來作是言：『我與汝佛所說法一句，能淨菩薩所行道，令汝得聞。若能入大火坑受大苦者，當以相與。』是菩薩作是念：『我受一句法故，尚於三千大千世界火坑從梵天投下，何況墮小火坑？我等求法應盡受一切，諸地獄苦猶應求法，何況人中諸小苦惱？』為求法故，發如是心。又，如所聞法，心常喜樂，悉能正觀。
Thus the bodhisattva thinks: "If someone were to say to me, 'I will give you one sentence of the Dharma spoken by the Buddha—a sentence that can purify the bodhisattva's path of practice and allow you to hear it—but only if you are willing to enter a great fiery pit and endure immense suffering,' then I would reflect: 'For the sake of receiving a single sentence of the Dharma, I would willingly throw myself into a fire pit as vast as the entire universe from the highest heaven. How much less would I hesitate to enter a small fire pit? We who seek the Dharma should be prepared to endure all torments, even those of the deepest hells, in our pursuit of it. How much more should we be willing to endure the minor troubles of the human world?' Thus, for the sake of seeking the Dharma, we should cultivate such a mind. Moreover, having heard the Dharma, we should always find joy in it and be able to contemplate it with true insight.
「是菩薩聞諸法已，降伏其心，於空閑處心作是念：『如說行者乃得佛法，不可但以口之所言。』菩薩如是能住明地，即離諸欲、惡不善法，有覺、有觀，離生喜樂，入初禪；滅覺觀，內清淨、心一處，無覺無觀，定生喜樂，入二禪；離喜故，行捨心、念安慧、身受樂，諸賢聖能說、能捨，常念受樂，入三禪；斷苦斷樂故、先滅憂喜故，不苦、不樂，行捨念淨，入四禪。是菩薩過一切色相，滅一切有對相，不念一切別異相故，知無邊虛空，即入虛空無色定處；過一切虛空相，知無邊識，即入識無色定處；過一切識相，知無所有，即入無所有無色定處；過一切無所有處，知非有想非無想安隱，即入無色非有想非無想處；但隨順諸法行故而不樂著。
This bodhisattva, having heard the Dharma, tames their mind and thinks in a quiet place: "Only those who practice as they teach can attain the Dharma. It cannot be attained through words alone."
With this understanding, the bodhisattva dwells in the stage of clarity. They abandon desires and unwholesome states. Experiencing applied thought and sustained thought, born of seclusion, filled with joy and ease, they enter the first jhāna. When applied and sustained thought cease, the mind becomes inwardly tranquil and unified. Without applied or sustained thought, they experience joy and ease born of concentration, entering the second jhāna. With the fading of joy, they dwell in equanimity, mindful and aware, experiencing ease within the body. This is what the noble ones describe: "Equanimous, mindful, happily dwelling." Thus they enter the third jhāna. With the abandoning of pleasure and pain—and with the earlier disappearance of joy and sorrow—they enter a state beyond both pleasure and pain, purified by equanimity and mindfulness, entering the fourth jhāna.
Then this bodhisattva, having transcended all perceptions of form, abandoned all perceptions of resistance, and no longer noticing perceptions of diversity, understands "boundless space" and enters the sphere of infinite space. Transcending the sphere of infinite space, they understand "boundless consciousness" and enter the sphere of infinite consciousness. Transcending the sphere of infinite consciousness, they understand 'there is nothing' and enter the sphere of nothingness. Transcending the sphere of nothingness, they understand 'neither perception nor non-perception' as peaceful, and enter the sphere of neither perception nor non-perception. Yet they do not cling to or delight in any of these states, merely following them as part of the path of practice.
「是菩薩以慈心高廣無量，無瞋、無恨、無惱害，以信解力遍滿一方、二方、三方、四方，四維上下亦復如是。悲心、喜心、捨心高廣無量，無瞋恨、無惱害，以信解力遍滿一方、第二、三、四方，四維上下亦復如是。
With a loving-kindness that is vast, boundless, free from anger, hatred, or ill will, this bodhisattva extends compassion throughout one direction, two directions, three directions, four directions, and likewise above, below, and all around — relying on faith and understanding. In the same way, with compassion, sympathetic joy, and equanimity — each vast and boundless, free from anger, hatred, or ill will — the bodhisattva extends these qualities throughout one direction, the second, third, and fourth directions, as well as above, below, and all around, relying on faith and understanding.
「是菩薩有種種神通力：能動大地、一身為多身、多身為一身、現滅還出、石壁山障皆能徹過如行虛空、於虛空中加趺而去猶如飛鳥，入出於地如水無異，履水如地、身出烟焰如大火聚、日月有大神德威力而能以手捫摸摩之、身力自在乃至梵世。是菩薩以清淨天耳過於人耳，悉聞人天音聲遠近。是菩薩以他心智如實知他心，染心如實知染心、離染心如實知離染心、瞋心離瞋心、癡心離癡心、垢心離垢心、小心大心、散亂心如實知散亂心、定心不定心、縛心解心、有上心無上心如實知有上心無上心；如是，以自心知他心。是菩薩念知宿命諸所生處，所謂一世、二世，三、四、五世，乃至十、二十、三十、四十、五十，乃至百世、千世、萬世、百千萬億那由他世。一劫、二劫，乃至百千萬億那由他無量劫數，其中諸劫無量成壞、於諸劫中所經因緣，悉能念知，我生彼處、如是種族、如是姓名、如是飲食、如是苦樂、如是久住，我於彼死生於此間、於此間死生於彼間。如是，種種相貌因緣悉能念知。是菩薩天眼清淨過於人眼，見眾生生死，形色好醜、善惡、貧賤富貴、趣善惡道、隨業受報，皆如實知，所謂是諸眾生成就身惡業、成就口惡業、成就意惡業、距逆賢聖、受邪見教，起罪業因緣故，身死墮惡道、生在地獄；是諸眾生成就善身業、善口業、善意業、不逆賢聖、信受正見，行善業因緣故，死後生善處天上。
This Bodhisattva possesses various kinds of supernatural powers: He can make the earth tremble. He can appear as one body or many bodies, and as many bodies or one body. He can appear, vanish, and reappear at will. He can pass through stone walls and mountain barriers as if moving through space. He can sit cross-legged and travel through the sky like a flying bird. He can enter and emerge from the ground as easily as water. He can walk on water as if it were land. His body can emit smoke and flames like a great blazing fire. Even the sun and moon, with their great divine power and majesty, can be touched and stroked by his hand. His physical strength is so great that it extends freely all the way to the Brahma Heaven.
With his pure celestial ear, surpassing ordinary human hearing, the Bodhisattva can hear all sounds of humans and gods, both near and far.
With his mind-reading wisdom, the Bodhisattva truly understands the minds of others. He knows when a mind is defiled, and when it is free from defilement. He knows when a mind is angry, and when it is free from anger. He knows when a mind is ignorant, and when it is free from ignorance. He knows when a mind is stained, and when it is pure. He knows when a mind is small, and when it is great. He knows when a mind is scattered, and when it is focused. He knows when a mind is settled, and when it is unsettled. He knows when a mind is bound, and when it is liberated. He knows when a mind is surpassed, and when it is unsurpassed. In this way, he knows the minds of others through his own mind.
The Bodhisattva remembers the past lives he has lived through—all his previous places of rebirth. He recalls one life, two lives, three, four, five lives, up to ten, twenty, thirty, forty, fifty, up to a hundred, a thousand, ten thousand, a hundred thousand, a million, or even countless billions of lives. He remembers one eon, two eons, up to a hundred thousand million billion countless eons. He remembers all the eons, their countless formations and dissolutions, and all the events and circumstances that happened throughout them. He recalls: "I was born there, with such a family, such a name, such food and drink, such pleasures and pains, such a lifespan. I died there and was reborn here. I died here and was reborn there." In this way, he can remember all kinds of appearances and circumstances.
With his pure celestial vision, surpassing ordinary human sight, the Bodhisattva sees the death and rebirth of all beings. He sees their physical forms, their beauty or ugliness, their goodness or evil, their poverty or wealth, their high or low status. He sees how they are born into good or bad realms, how they receive the consequences of their actions. He knows this truly and clearly. He knows how some beings, because of their physical misdeeds, verbal misdeeds, and mental misdeeds, because of their hostility toward the wise, and because they follow false teachings and create causes for evil actions, die and fall into miserable states of existence, being reborn in hell. He also knows how other beings, because of their good physical actions, good verbal actions, and good mental actions, because they do not oppose the wise, because they faithfully accept right views and perform good actions, after death are reborn in good states, in heaven.
「是菩薩於諸禪定解脫三昧能入、能出，而不隨生，但見何處有助菩提法處，以願力故，能生其中。
A Bodhisattva can enter and emerge from all states of meditative concentration, liberation, and samadhi. However, they are not bound by rebirth; instead, wherever they see that the conditions for enlightenment can be aided, they are born there through the power of their vow.
「是菩薩住明地中，見數百千萬億那由他諸佛，恭敬、供養、尊重、讚歎衣服、飲食、臥具、醫藥，親近諸佛聽受經法；聽受法已，隨力而行。
When a bodhisattva abides in the Illumination Stage, they see hundreds of thousands of millions of buddhas, honoring them with offerings of clothing, food, bedding, and medicine, treating them with respect and praise. They draw near to the buddhas, listen to and receive their teachings, and, having done so, put them into practice according to their ability.
「是菩薩爾時觀諸法不生不滅，眾緣而有。於百千萬億劫所集欲縛漸得微薄，一切有縛、一切無明縛皆悉微薄，不復積集；不積集故，斷於邪貪、邪瞋、邪癡。
At that time, this bodhisattva observes that all things neither arise nor cease, but come into being due to various causes and conditions. Over hundreds of thousands of millions of eons, the bonds of desire they have accumulated gradually weaken; all bonds of existence and all bonds of ignorance also become thin and no longer accumulate. Because they no longer accumulate, they cut off wrong craving, wrong aversion, and wrong ignorance.
「諸佛子！譬如真金，巧師鍊治轉更精好，光明倍勝；菩薩亦如是，住在明地、不集三縛故，斷於邪貪、邪瞋、邪癡，諸善根轉增明淨。是菩薩忍辱心、柔軟心、美妙心、不壞心、不動心、不濁心、不高心、不下心、一切所作不望報心、他少有作當生報心、不諂曲心、不染亂心轉勝明淨。
"Children of the Buddha! Imagine a skilled craftsman refining pure gold—the more he works it, the finer it becomes, its brightness increasing twofold. In the same way, a bodhisattva dwelling in the Stage of Illumination, by not accumulating the three bonds, cuts off false attachment, false aversion, and false ignorance. All roots of goodness increase, becoming clearer and purer.
This bodhisattva's heart grows increasingly clear and pure: a heart of patience, of gentleness, of beauty, of indestructibility, of stillness, of clarity, of humility, of equality; a heart that does not seek rewards for any action, that considers even a small kindness from others as deserving gratitude; a heart free from flattery, and free from defiled confusion."
「爾時，菩薩於四攝法中愛語利益偏多，十波羅蜜中忍辱波羅蜜、精進波羅蜜轉多，餘助菩提法皆轉明淨。
At that time, the bodhisattva practiced more loving speech and beneficial actions within the four methods of guidance. Among the ten perfections, the perfections of patience and effort became increasingly prominent, while all other factors supporting awakening grew clearer and more pure.
「諸佛子！是名諸菩薩第三明地。
"Children of the Buddhas! This is called the third stage, the Radiant Ground, for all Bodhisattvas."
「菩薩摩訶薩住是地中，多作釋提桓因，智慧猛利，能以方便因緣轉諸眾生，令離淫欲。所作善業，若布施、若愛語、若利益、若同事，皆不離念佛、念法、乃至不離念具足一切種智。常生是心：『我當何時於眾生中為首、為尊、乃至於一切眾生為依止者？』是人若欲勤加精進，於須臾間能得十萬三昧，乃至能示十萬菩薩以為眷屬——隨其願力，神通自在不可算數，若干百千萬億那由他劫不可計知。」
A great Bodhisattva-Mahasattva dwelling in this stage becomes like Shakra, ruler of the gods. Their wisdom is sharp and powerful, and they skillfully use various means to guide beings, turning them away from desire. Whatever good deeds they perform—whether giving, speaking kindly, helping others, or acting for the common good—they never forget to be mindful of the Buddha, the Dharma, and all forms of perfect wisdom. They constantly think, "When will I become the leader, the guide, and the ultimate refuge for all beings?" If such a person wishes to diligently strive, in a single moment they can enter a hundred thousand states of deep concentration, and can even guide a hundred thousand Bodhisattvas as their companions. Depending on their vows, their miraculous powers and freedom are so limitless that not even hundreds, thousands, tens of thousands, or countless eons can measure them.
爾時，金剛藏菩薩欲令此義轉明故而說偈言：
「菩薩以是心， 能得第三地：
淨心、猛、厭心、 離心、不退心、
堅心、堪、受心、 快心及大心，
以如是等心， 得入於三地。
智者住明地， 觀有為作法，
不淨無常苦， 無我壞敗相，
無有牢固性， 不久念念滅，
如是思惟知， 無有來去相。
見諸有為法， 如病如癰瘡，
愛心所纏縛， 生諸憂悲苦。
但為貪恚癡， 猛火所焚燒，
從無始世來， 熾然常不息。
即時於一切， 三界生厭離，
惡賤有為法， 心無所貪著。
但求諸佛智， 無量無邊限，
甚深難思議， 清淨無諸苦。
如是見佛智， 無諸苦惱已，
哀愍諸眾生， 貧窮無福慧，
三毒火常然， 無有救護者；
墮在地獄中， 百種苦所切；
放逸凡夫人， 沒諸煩惱聚；
盲冥無所見， 失諸佛法寶；
常隨生死水， 無怖空怖畏。
我於是眾生， 當勤度脫之，
精進求智慧， 為作饒益者。
思惟何方便， 可以得救護？
唯有諸如來， 深妙無礙智。
此智何為因？ 唯從智慧生。
思惟是智慧， 但從多聞生，
如是籌量已， 勤求多聞法。
日夜常精進， 聽受無厭惓，
讀誦愛樂法， 唯法以為貴。
為欲求法故， 以諸珍寶等、
所親愛妻子、 隨意諸眷屬、
國土及城邑、 資生諸好物，
歡喜而施與， 心無所戀惜。
頭目耳鼻舌、 牙齒及手足、
支節身血肉、 心肝及髓腦，
以此等施人， 猶不以為難；
若得聞正法， 是為最甚難。
假令有一人， 語此菩薩言：
『汝今若能入， 是大猛火聚，
然後當與汝， 諸佛所說法。』
聞已即歡喜， 自投於火聚。
『設使大千界， 火聚滿其中，
須彌梵世下， 不足以為難；
若為求一句， 諸佛所說法，
救諸苦惱者， 得之甚為難。
始從初發心， 乃至成佛道，
我於其中間， 盡此諸劫數，
為欲求諸法， 備受阿鼻苦，
何況於人間， 小小諸苦惱？』
以聽法因緣， 能得正憶念；
正憶念因緣， 能生諸禪定，
深妙等三昧， 及五神通事，
次第皆能起， 自在不隨生。
菩薩住是地， 能以決定心，
多供養諸佛， 聽受所說法。
斷邪、愛、恚等， 餘煩惱微薄，
猶如成鍊金， 調和得其所。
菩薩住是地， 功德藏充滿，
多作忉利王， 自在化婬欲。
愛佛功德故， 化導無量眾，
悉能令得住， 無上佛道中。
菩薩住是地， 能以柔軟心，
勤行於精進， 得百千三昧。
悉得見諸佛， 相好莊嚴身，
其心轉猛利， 願力者殊勝。
常為諸眾生， 勤求好事者，
分別解說此， 第三明地已。」