---
title: "菩薩善戒經 · 4 生菩提地品"
description: "菩薩善戒經由劉宋時期天竺高僧求那跋摩漢譯。本經屬瑜伽行派重要典籍，詳述菩薩從發心至成佛所需修持的戒律與善法，系統闡明菩薩道的修行次第與心性要求。經中強調戒定慧三學並重，具體規範菩薩的行為準則與菩提心養護方法，為漢傳佛教菩薩戒體系提供了核心理論依據。該經不僅是大乘佛教戒律的權威經典，更對後世菩薩道實踐產生了深遠影響，在佛教典籍中佔有不可或缺的地位。"
url: "https://rushiwowen.co/en/r/cmcy66rox0fual404jfro8vyi"
---

### 如法住生菩提地品第四

> Chapter 4: Abiding in the Bodhi Ground in Accordance with the Dharma

「菩薩摩訶薩性具足、戒具足、學菩薩戒具足、菩薩相具足、成就菩薩莊嚴具足，十五淨心，身口意業淨。菩薩有十二行，攝取一切菩薩所行；十三如來行，得阿耨多羅三藐三菩提已，名無勝行。何等名為菩薩十二行？一者性行；二者解行；三者喜行；四者戒行；五者慧行。慧行有三種：一者共助菩提行；二者共諦行；三者共十二因緣行。菩薩摩訶薩以如實見見如實法，若不如實見，流轉生死；若如實見則斷眾苦。是故菩薩智慧有三種，是名慧行。六者行行；七者無相行；八者不漏行；九者無行行；十者無礙行；十一者菩薩行；十二者具足行。是名十二行。菩薩若行是十二行，則能攝取一切諸行；如來之行勝一切行，是故名為無勝行。性行者，菩薩摩訶薩修集菩薩功德善法具足，修集諸善法故常樂善法，受持一切佛法種子，自知己身有佛種子壞麁煩惱，是名性行。菩薩具足是性行者，終不能起極重煩惱作五逆罪及一闡提，是名性行。解行者，菩薩摩訶薩發菩提心所修諸行，是名解行。性行菩薩行性行時，是菩薩行十二行及如來行因，雖是諸行因，亦未得異行，何況如來行，亦未得因、亦未得果、亦未得淨。若得一行，是名解行，是名行如來行。亦未得如來行、未淨如來行，名為得解行淨解行。以淨解行故得喜行淨喜行，喜行淨故得戒行淨戒行，如是乃至十二行是名菩薩行。具足菩薩行淨菩薩行已，得如來行淨如來行。喜行者，菩薩至心淨菩提心，是名喜行。戒行者，菩薩先淨性重不毀遮重，以戒淨故修集世禪，是名慧行。乘於世道入四真諦修三十七品，是名共助菩提行。修助菩提，實見四諦，是名共諦行。共十二因緣行者，若觀四諦見一切苦從因緣生、從因緣滅，是名共十二因緣行。行行者，為助菩提懃行精進，是名行行。無相行者，雖不見眾生相及菩提相，而修菩提不休不息，是名無相行。不漏行者，為助菩提堅持禁戒，無有毀犯不休不息，是名不漏行。無行行者，得阿耨多羅三藐三菩提已，為調伏眾生行，不為菩提行，是名無行行。菩提行者，修集無相行，是名菩提行。不分別法界行，名菩提行。無礙行者，修集無分別法界，為無量眾生演說正法，令修阿耨多羅三藐三菩提，若一生若現身，是名無上行。行無上行，次第得阿耨多羅三藐三菩提已，作一切佛事，是名如來行。具足性行菩薩摩訶薩定得十二行。具足解行菩薩摩訶薩斷漏麁相。具足喜行菩薩摩訶薩不退轉。如喜行，乃至菩薩行亦如是。菩薩摩訶薩行性行時，不見一切諸法相貌，乃至菩薩行亦復如是。菩薩行性行時，不求善法及善法果，乃至菩薩行亦復如是。菩薩摩訶薩行性行時得大智力，乃至菩薩行亦復如是。菩薩摩訶薩行性行時斷五怖畏：一者不活畏；二者惡名畏；三者死畏；四者惡道畏；五者大眾畏。時時猶有身口意惡業，時時生貪念於五欲，於己有物時時慳惜，時時隨他不自決定，或時不能觀佛法僧、實與不實、諸佛菩薩不可思議，不求因不求果、不求多不求少，於得不得不生憂喜，行非方便行不行方便行，少有聞慧時時忘失，具足苦不利智，少念阿耨多羅三藐三菩提不懃精進，不得甚深信解之心，見色聲香味觸時心生顛倒，捨身他世忘失正念。或時得慧、或時失慧。不能善知隨宜方便調伏眾生，或說法時不能善解文字句義，聞者或受或有不受，如闇射人或中不中。發菩提心或退不退，或毀菩薩所受禁戒，或欲自樂不為眾生，或觀菩薩所有果報及福德果。聞深法時，或時驚怖、或時歡喜、或時深信、或時生疑，不能修集慈悲之心。少施他樂，生大歡喜知足之心。無菩薩相、無菩薩莊嚴，自見其身去無上道遠不能至，心念大涅槃不識助菩提法名，如是等相名性行菩薩。

> "O great being, a Bodhisattva-Mahasattva possesses a nature that is fully complete, precepts that are fully complete, learning of the Bodhisattva precepts that is fully complete, and characteristics of a Bodhisattva that are fully complete. They achieve the full adornments of a Bodhisattva and fifteen pure states of mind, with body, speech, and mind actions all pure. Bodhisattvas have twelve practices that encompass all deeds of Bodhisattvas. The thirteenth is the practice of a Thus-Gone One, which, after attaining Supreme Perfect Enlightenment, is called the unsurpassed practice. What are the twelve practices of a Bodhisattva? The first is the practice of nature; the second, the practice of understanding; the third, the practice of joy; the fourth, the practice of precepts; the fifth, the practice of wisdom. The practice of wisdom has three aspects: first, the practice aiding enlightenment; second, the practice of truths; third, the practice of the twelve links of dependent origination. A Bodhisattva-Mahasattva perceives reality as it truly is through true insight. If they do not perceive it truly, they wander in birth and death; if they perceive it truly, they cut off all suffering. Thus, a Bodhisattva's wisdom has three types, which is called the practice of wisdom. The sixth is the practice of diligence; the seventh, the practice of signlessness; the eighth, the practice of non-leakage; the ninth, the practice of non-action; the tenth, the practice of non-obstruction; the eleventh, the practice of a Bodhisattva; the twelfth, the practice of fulfillment. These are called the twelve practices. If a Bodhisattva practices these twelve practices, they can encompass all deeds. The practice of a Thus-Gone One surpasses all practices, hence it is called the unsurpassed practice. The practice of nature means a Bodhisattva-Mahasattva cultivates the virtues and wholesome qualities of a Bodhisattva to fullness. Because they delight in wholesome qualities, they uphold the seeds of all Buddhist teachings, recognize within themselves the seeds of Buddhahood, and break through coarse afflictions. This is called the practice of nature. A Bodhisattva who fully possesses this practice of nature will never commit extreme heavy offenses such as the five heinous deeds or become a denier of the Dharma. This is called the practice of nature. The practice of understanding means the various deeds a Bodhisattva-Mahasattva undertakes after generating the aspiration for enlightenment. This is called the practice of understanding. When a Bodhisattva with the practice of nature engages in it, they are practicing the causes of the twelve practices and of the Thus-Gone One's practice. Though these are causes of practices, they have not yet attained distinct practices, let alone the practice of a Thus-Gone One. They have neither attained the cause, nor the fruit, nor purity. If they attain one practice, it is called the practice of understanding, and it is called practicing the Thus-Gone One's practice. Though they have not yet attained or purified the Thus-Gone One's practice, they are said to have attained and purified the practice of understanding. Through purifying the practice of understanding, they attain the practice of joy and purify it. Through purifying the practice of joy, they attain the practice of precepts and purify it. Thus, up to the twelve practices, this is called a Bodhisattva's practice. After fully perfecting and purifying the Bodhisattva practices, they attain and purify the practice of a Thus-Gone One. The practice of joy means a Bodhisattva sincerely purifies their aspiration for enlightenment. This is called the practice of joy. The practice of precepts means a Bodhisattva first purifies themselves of heavy offenses and does not violate lesser prohibitions. Because of pure precepts, they cultivate worldly concentration—this is called the practice of wisdom. Riding on the worldly path, they enter the four noble truths and cultivate the thirty-seven aids to enlightenment. This is called the practice aiding enlightenment. Cultivating aids to enlightenment, they truly see the four truths. This is called the practice of truths. The practice of the twelve links of dependent origination means that, when contemplating the four truths, they see that all suffering arises from causes and conditions and ceases through causes and conditions. This is called the practice of the twelve links of dependent origination. The practice of diligence means striving earnestly to aid enlightenment. This is called the practice of diligence. The practice of signlessness means that, though seeing neither the signs of sentient beings nor of enlightenment, they still cultivate enlightenment without rest or pause. This is called the practice of signlessness. The practice of non-leakage means that, to aid enlightenment, they firmly uphold precepts without violation, rest, or pause. This is called the practice of non-leakage. The practice of non-action means that, after attaining Supreme Perfect Enlightenment, they act to tame sentient beings, not for the sake of enlightenment. This is called the practice of non-action. The practice of a Bodhisattva means cultivating the practice of signlessness. This is called the practice of a Bodhisattva. Practicing without discriminating the realm of phenomena is called the practice of a Bodhisattva. The practice of non-obstruction means that, by cultivating non-discrimination toward the realm of phenomena, they teach the true Dharma to countless sentient beings, guiding them to attain Supreme Perfect Enlightenment—whether in this lifetime or through manifestation. This is called the unsurpassed practice. After practicing the unsurpassed practice and sequentially attaining Supreme Perfect Enlightenment, they perform all the deeds of a Buddha. This is called the practice of a Thus-Gone One. A Bodhisattva-Mahasattva who fully possesses the practice of nature will definitely attain the twelve practices. One who fully possesses the practice of understanding cuts off coarse signs of leakage. One who fully possesses the practice of joy does not regress. Likewise, from the practice of joy up to the practice of a Bodhisattva, it is the same. When a Bodhisattva-Mahasattva practices the practice of nature, they do not see the characteristics of any phenomenon—even up to the practice of a Bodhisattva, it is the same. When practicing the practice of nature, they do not seek wholesome qualities or their fruits—even up to the practice of a Bodhisattva, it is the same. When practicing the practice of nature, they gain great power of wisdom—even up to the practice of a Bodhisattva, it is the same. When practicing the practice of nature, a Bodhisattva-Mahasattva cuts off five fears: first, fear of not surviving; second, fear of a bad reputation; third, fear of death; fourth, fear of unfortunate rebirths; fifth, fear of public gatherings. Yet, at times, they still have bodily, verbal, and mental misdeeds. At times, they give rise to greedy thoughts toward sensual pleasures. At times, they are stingy with their own possessions. At times, they follow others rather than deciding for themselves. At times, they fail to contemplate the Buddha, Dharma, and Sangha—what is real and unreal—or the inconceivable nature of Buddhas and Bodhisattvas. They do not seek causes or fruits, neither much nor little. Toward gain and loss, they do not generate worry or joy. They practice non-beneficial means and neglect beneficial ones. Having little learning and wisdom, they forget at times. Possessing suffering and meager wisdom, they rarely keep Supreme Perfect Enlightenment in mind and are not diligent. They lack profound faith and understanding. Seeing forms, hearing sounds, smelling scents, tasting flavors, or feeling touches, their minds become inverted. On passing away and being reborn in another world, they forget right mindfulness. At times they gain wisdom; at times they lose it. They cannot skillfully know the appropriate means to tame sentient beings. Sometimes, when teaching, they cannot skillfully explain the meanings of words and phrases, and listeners may or may not accept it—like shooting arrows in the dark, sometimes hitting, sometimes missing. They may regress after generating the aspiration for enlightenment, or they may break the precepts they received as Bodhisattvas. They may seek their own pleasure rather than benefiting sentient beings, or they may focus on the rewards and karmic fruits of a Bodhisattva. When hearing profound teachings, they may be startled, joyful, deeply faithful, or doubtful. They cannot cultivate compassion and loving-kindness. Having given little happiness to others, they feel great joy and contentment. Lacking the characteristics and adornments of a Bodhisattva, they see themselves as far from the unsurpassed path and unable to reach it. They think of great Nirvana yet do not recognize the names of aids to enlightenment. Such signs describe a Bodhisattva in the practice of nature."

「解行菩薩有三種忍，謂下、中、上。得下忍時如是等相上，得中忍時如是等相中，得上忍時如是等相下。得喜行時斷如是相，一向是善，具足如是善法故，是名淨心。解行菩薩雖有如是三忍，心不清淨。何以故？行三忍時有下中上，不清淨故。住喜行時悉斷諸惡，是故清淨。又住喜行時發阿耨多羅三藐三菩提心，隨順他語，又自思惟，以是二緣其心堅固，是名淨願。離於世法得出世果，破眾生苦，勝於聲聞緣覺發願。菩薩摩訶薩一念之願，能得無量無邊福德。如是願者無動無盡，不退不轉增長熾盛，畢竟能得阿耨多羅三藐三菩提，是名真願。真願菩薩有四事：一者誰發道心？二者因何發心？三者發心是何等性？四者發心有何功德？發心之時有是四觀。誰發道心者，成就解行具善功德，善行菩提道，如是眾生發菩提心。因何發心者，具足莊嚴菩提之道利益眾生，修阿耨多羅三藐三菩提無量之行，具足成就一切佛法一切佛行，是名因緣。以是因緣發菩提心，一切發心莊嚴菩提，一切修行菩提之事，隨一切智及一切佛事遠離凡夫。菩薩名字離凡夫地入決定地，生佛種性得名佛子，定得阿耨多羅三藐三菩提，得大喜心。遠離貪心妬心瞋心，為他演說菩提之道，具足莊嚴一切佛法佛事佛行，獲得喜心受寂靜樂，遠離煩惱身受安樂，成就具足清淨善法，近阿耨多羅三藐三菩提。至心淨心為向菩薩，離一切怖得大喜心。深發菩提心遠離五恐怖，修集無我相了知無我無我所，以觀無我無我所故不貪於身，是故得離不活怖畏。不求他物乃至一錢，常作是願：『云何當令是諸眾生得大利益？』是故得離惡名怖畏。遠離我見，離我見故不見有我，是故得離死畏。至心了知，我捨身已常與諸佛菩薩共行，是故得離惡道怖畏。我今至心求出世法，是故得離大眾怖畏。菩薩遠離如是畏已，亦得遠離聞深義畏。離一切慢惱害惡心，離世喜心得清淨心，得不壞心、得廣大心、得不共心，得如是等心故懃行精進，至心念阿耨多羅三藐三菩提故，以至心信故精懃修集助菩提法，是名喜行。以住喜行心得清淨，心清淨故至心常念供養如來，常念護法念增長法，至心專念調伏眾生，住佛世界親近諸佛，至心聽法淨佛國土，常念親近共佛菩薩善知識行，為利眾生得阿耨多羅三藐三菩提而作佛事。未得阿耨多羅三藐三菩提時常作是願，是名大願。如是等無量百千願，名為善願。作是願已於現在世懃修精進，為淨喜行故；修集十法，信一切佛法故。因十二因緣眾生受苦，為苦眾生得解脫故修集悲心。為施眾生安樂之事修集慈心，為破眾生苦惱事故不惜身命，不惜身命故捨內外物，為利眾生受苦不悔，心不悔故能知一切世典方術，知世典故能知眾生下中上異，隨下中上具足慚愧。修如是事其心不退，得勇健力受他財物，能以供養佛法僧寶。是名十法。十法者：一者信；二者悲；三者慈；四者施；五者不愁；六者了知世典；七者隨順世間；八者慚；九者愧；十者健。菩薩摩訶薩修是十法，為持戒故行於九法，觀察道果功德過患，知已則能修集於道，至心受持過一切行，得阿耨多羅三藐三菩提，能度眾生於生死海，能教眾生行諸善行。菩薩爾時住喜行時見無量佛，如菩薩藏所說見聞。復知十方無量世界有無量名、有無量佛，知已至心求見能見，是名善願。又復作願：『願我常生諸佛世界。』隨願往生，是名善願。以得往生諸佛世界，隨力供養佛法僧寶，聽法受持如法而住，所修善法一切迴向阿耨多羅三藐三菩提，以四攝法攝取眾生，是故善法增長熾盛。供養三寶攝取眾生，於無量劫淨於身心，如數鍊金其色倍明。菩薩之心亦復如是，其心淨故善法則淨。菩薩摩訶薩受人身時，作轉輪王王四天下，隨意自在遠離慳貪，亦破眾生所有慳貪，以四攝法攝取眾生，所作善法若多若少，悉以迴向阿耨多羅三藐三菩提，願令眾生一切悉得無上道利。爾時菩薩以懃精進捨家為道，於一念中能具百種三昧，一念中見百世界佛，亦知百佛所行之處，亦能振動百佛世界。其身能過百佛世界，光明遍滿百佛世界，神通能變一身為百，化百眾生了知去來各百劫事，入百法門陰入界門，各知百數能示百人，以為眷屬悉得神通。菩薩摩訶薩住喜行時，能作如是神通等事。以願力故，是故菩薩發願不可思議。喜行菩薩有六發心：一者發於善願懃精進故；二者行淨故；三者為得異行故；四者淨善根故；五者為善有故；六者不可思議故。喜行者，如十住中歡喜地說。利他故名地，自利故名行。戒行菩薩有何等相？喜行菩薩所有功德，戒行菩薩悉以具足。有十淨心：一者心淨，盡敬奉事諸師和上耆舊宿德不生欺誑；二者心淨，見同法菩薩先意軟語；三者心淨，勝於一切煩惱魔業；四者心淨，見一切行多諸過咎；五者心淨，見涅槃功德；六者心淨，修集一切助菩提法；七者心淨，為助菩提修集寂靜；八者心淨，不為世法之所染污；九者心淨，離聲聞乘樂念大乘；十者心淨，常念利益一切眾生。是名十種淨心。以具如是十淨心故，名戒地行。戒地行時具足性戒，共邪業戒不受不念不生歡喜，輕戒不毀況中上戒，具十善法知善不善，善業惡業、善有惡有、是乘非乘、若因若果，悉了了知。了了知故自行十善，復教眾生令行十善。若諸眾生惡業因緣受於苦行，心生憐愍修集大悲，為破眾生所受苦故。戒行菩薩身寂靜、心寂靜、身心寂靜，猶如真金得迦私婆藥入火則淨。菩薩善心所修善法亦復如是。菩薩摩訶薩住戒行時，若生世間，作轉輪王王四天下，能轉眾生毀戒惡業，安置眾生善法戒中，餘如初說，亦如十住離垢地說。遠離一切毀戒垢，故名離垢地。教菩薩戒，故名曰戒行。淨地、戒行義無差別。

> "Practicing Bodhisattvas have three levels of patience: lower, middle, and higher. When they attain the lower level, certain signs appear strongly; when they attain the middle level, these signs appear moderately; when they attain the higher level, the signs appear more subtly. When they reach the stage of Joyful Practice, these signs are cut off entirely and all that remains is good. Because they fully embody such wholesome qualities, this is called a Purified Mind. Although practicing Bodhisattvas possess these three levels of patient endurance, their minds are not yet fully purified. Why? Because while practicing these three levels, there are degrees of lower, middle, and higher, which means they are not yet fully pure. But when they abide in the stage of Joyful Practice, they have completely eliminated all evil, and therefore their minds become pure. Moreover, when dwelling in the Joyful Practice stage, they arouse the mind for Supreme Perfect Enlightenment. They follow the guidance of others and also reflect on their own; because of these two conditions, their resolve becomes firm and unwavering. This is called a Pure Vow. They transcend worldly dharmas, attain supramundane fruits, and liberate beings from suffering — their vows surpass those of Hearers and Solitary Realizers. In a single moment of vowing, a Great Bodhisattva can accumulate immeasurable and boundless merit. Such vows are unmovable and inexhaustible, never retreating nor turning back, ever growing and blazing bright, ultimately leading to the attainment of Supreme Perfect Enlightenment. This is called a True Vow. A True-Vow Bodhisattva contemplates four things: First, who arouses the aspiration for the Path? Second, why do they arouse it? Third, what is the nature of this aroused mind? Fourth, what merit does this aroused mind bring? At the moment of arousing the vow, these four contemplations occur. 'Who arouses the aspiration for the Path?' — One who has accomplished the practice and understanding, who possesses wholesome virtues, and who skillfully practices the Bodhisattva Path — such beings arouse the Enlightenment mind. 'Why do they arouse it?' — Because they wish to fully adorn the Path of Enlightenment, to benefit all beings, to cultivate the immeasurable practices leading to Supreme Perfect Enlightenment, and to completely achieve all Buddha-dharmas and all Buddha-activities. This is called the cause and condition. Through such causes they arouse the Enlightenment mind. All who arouse this mind adorn Enlightenment; all who practice the deeds of Enlightenment follow all-knowledge and all Buddha-work, and distance themselves from ordinary beings. The Bodhisattva leaves behind the plane of ordinary beings, enters the stage of certainty, is born into the Buddha's lineage, earns the name 'Child of the Buddha,' and is assured of attaining Supreme Perfect Enlightenment, thus gaining great joy. They abandon greed, jealousy, and anger; they teach the Path of Enlightenment to others; they fully adorn all Buddha-dharmas, Buddha-deeds, and Buddha-work; they experience joy and taste the peace of tranquility; free from afflictions, their bodies experience ease and happiness; they perfectly accomplish pure wholesome qualities and draw near to Supreme Perfect Enlightenment. With sincere and purified mind, they turn toward Bodhisattvahood, free from all fears, and attain great joy. When deeply arousing the Enlightenment mind, they distance themselves from five terrors. By cultivating the perception of non-self and understanding that there is no self and nothing belonging to self, they no longer cling to the body. Thus they are freed from the fear of not being able to survive. They do not seek things from others — not even a single coin — and constantly make this wish: 'How can I bring great benefit to all beings?' Thus they are freed from the fear of a bad reputation. They abandon the view of self, and because they abandon this view, they no longer see a self — thus they are freed from the fear of death. They sincerely understand that after abandoning this body, they will always walk together with Buddhas and Bodhisattvas — thus they are freed from the fear of evil realms of rebirth. They sincerely seek supramundane dharmas — thus they are freed from the fear of large assemblies. Once the Bodhisattva has overcome these fears, they also overcome the fear of hearing profound truths. They abandon all pride, harmful thoughts, and ill-will; they let go of worldly pleasures, attain a pure mind, an unbreakable mind, a vast mind, and an incomparable mind. Because they possess such minds, they diligently exert effort, sincerely focused on Supreme Perfect Enlightenment. Through sincere faith, they diligently cultivate the dharmas that aid Enlightenment. This is called Joyful Practice. Because they abide in Joyful Practice, their minds become pure. With a pure mind, they sincerely and constantly remember to make offerings to the Thus Come One, always remember to protect the Dharma and to help it grow, sincerely focus on taming and guiding living beings, dwell in Buddha-worlds, draw near to all Buddhas, sincerely listen to the Dharma, purify Buddha-lands, and always remember to associate with Buddhas, Bodhisattvas, and good spiritual friends — all for the benefit of beings and the accomplishment of Buddhahood. Before attaining Supreme Perfect Enlightenment, they constantly make such vows. These are called Great Vows. Such countless hundreds of thousands of vows are called Wholesome Vows. After making these vows, in the present life they diligently cultivate effort in order to purify the Joyful Practice. They develop ten qualities: faith in all Buddha-dharmas; because beings suffer due to the twelve links of dependent origination, they cultivate compassion to liberate suffering beings; they cultivate loving-kindness to bring peace and happiness to beings; they do not begrudge their own lives to eliminate beings' suffering; because they do not cherish their lives, they give away both inner and outer possessions; they endure suffering for beings' benefit without regret; because they do not regret, they come to understand all worldly texts and skills; because they understand worldly knowledge, they recognize the lower, middle, and higher capacities of beings; and responding to each level, they fully develop a sense of shame and conscience. Practicing these things, their minds never retreat; they gain brave and vigorous strength; and when receiving gifts from others, they can offer them to the Buddha, Dharma, and Sangha. These are the ten qualities: one, faith; two, compassion; three, loving-kindness; four, giving; five, freedom from sorrow; six, understanding worldly texts; seven, adapting to the world; eight, shame; nine, conscience; ten, vigor. The Great Bodhisattva, cultivating these ten qualities, practices nine further qualities for the sake of moral discipline. They observe the fruits and faults of the Path, and understanding them, they can cultivate the Path. They sincerely uphold that which surpasses all conditioned practices, attain Supreme Perfect Enlightenment, ferry beings across the sea of birth and death, and teach beings to practice wholesome deeds. At this time, dwelling in Joyful Practice, the Bodhisattva sees countless Buddhas, as described in the Bodhisattva Piṭaka. They further know that in the ten directions there are countless worlds with countless names and countless Buddhas. Knowing this, they sincerely seek to see them and are able to see them. This is called a Wholesome Vow. Making another vow: 'May I always be born in Buddha-worlds' — they are born there according to their vow. This too is called a Wholesome Vow. Because they have been born in Buddha-worlds, they offer according to their ability to the Buddha, Dharma, and Sangha, listen to the Dharma, uphold it, and abide by it. All good deeds they dedicate to Supreme Perfect Enlightenment, and they gather beings through the four means of attraction. Therefore, their wholesome qualities grow and blaze bright. Serving the Three Jewels and gathering beings, they purify body and mind for immeasurable kalpas. Like gold refined repeatedly in fire whose brilliance increases, so too does the Bodhisattva's mind — because the mind is pure, wholesome qualities become pure. When the Great Bodhisattva takes human birth, they become a Wheel-Turning King ruling the four continents, free and sovereign, far from stinginess and greed, and they also shatter the stinginess of all beings. They gather beings through the four means of attraction, and all their wholesome deeds, whether great or small, they dedicate entirely to Supreme Perfect Enlightenment, wishing that all beings attain the supreme benefit of the Path. At that time, with diligent effort, the Bodhisattva renounces the home life and pursues the Path. In a single thought, they can enter a hundred kinds of meditative concentration; in a single thought, they see the Buddhas of a hundred worlds and know where those Buddhas travel; they can shake a hundred Buddha-worlds. Their bodies can pass through a hundred Buddha-worlds; their light fills a hundred Buddha-worlds; through spiritual powers, they can transform one body into a hundred; they transform a hundred beings and understand the past and future events of a hundred kalpas. They enter a hundred Dharma-gates — the gates of aggregates, elements, and sense-fields — and understand each to the number of a hundred. They can manifest a hundred people as their attendants, all endowed with spiritual powers. When the Great Bodhisattva dwells in Joyful Practice, they can perform such miraculous deeds. Because of the power of their vows — therefore, the Bodhisattva's vow is truly inconceivable. The Joyful-Practice Bodhisattva has six aspects of arousing the mind: first, because they arouse wholesome vows through diligent effort; second, through pure conduct; third, to attain extraordinary practices; fourth, to purify wholesome roots; fifth, for wholesome existence; sixth, because it is inconceivable. Joyful Practice corresponds to the 'Ground of Joy' as taught in the Ten Grounds. It is called a 'ground' because it benefits others, and a 'practice' because it perfects oneself. What characterizes the Bodhisattva of Precept Practice? All the merits of the Joyful-Practice Bodhisattva are fully possessed by the Precept-Practice Bodhisattva. They have ten pure minds: first, a pure mind that respectfully serves all teachers, preceptors, elders, and the virtuous without any deception; second, a pure mind that speaks gentle words to fellow Bodhisattvas upon meeting them; third, a pure mind that surpasses all afflictions, demons, and karmic obstacles; fourth, a pure mind that sees all conditioned things as full of faults; fifth, a pure mind that sees the virtues of Nirvana; sixth, a pure mind that cultivates all dharmas aiding Enlightenment; seventh, a pure mind that cultivates tranquility in support of Enlightenment; eighth, a pure mind undefiled by worldly dharmas; ninth, a pure mind that turns away from the Hearer vehicle and delights in the Great Vehicle; tenth, a pure mind that always remembers to benefit all beings. These are the ten pure minds. Because they possess these ten pure minds, they are said to abide in the 'Precept Ground.' When practicing on this ground, they fully embody intrinsic morality. They do not accept, think of, or rejoice in actions that go against moral conduct. They do not destroy even minor precepts, let alone the middle or superior ones. They fully possess the ten wholesome actions and clearly understand what is wholesome and unwholesome — good deeds and evil deeds, good realms and evil realms, true path and false path, causes and results — all are known with perfect clarity. Because they understand clearly, they themselves practice the ten wholesome actions and further teach beings to do likewise. When beings suffer due to evil karma, the Bodhisattva feels deep compassion and cultivates great mercy to break through the suffering that beings endure. The Precept-Practice Bodhisattva is peaceful in body, peaceful in mind, peaceful in both body and mind. Like refined gold treated with the kāsava herb that becomes pure in fire, so too do the wholesome qualities cultivated by the Bodhisattva's good mind become pure. When the Great Bodhisattva dwells in the Precept Practice and is born in the world, they become a Wheel-Turning King ruling the four continents, able to turn beings away from broken precepts and evil karma, and to establish them in wholesome conduct and precepts. The rest is as described earlier, and as taught in the 'Ground of Freedom from Stain' in the Ten Grounds. Because they have completely eliminated all the stains of moral defilement, it is called the Stainless Ground. Because it teaches the Bodhisattva precepts, it is called Precept Practice. The Purified Ground and Precept Practice are identical in meaning."

「慧行菩薩有何等相？慧行菩薩得十淨心，作如是觀：『我十淨心不退不轉。我於一切有漏之法心不甘樂。我於漏法樂憙修集對治法門，於是對治不退不轉，一切有漏煩惱魔業悉不見勝，以修集故不生捨心。我甚甘樂佛菩薩行，為佛菩提修諸苦行不生厭悔。我今至心專念大乘，常欲利益一切眾生。』慧行菩薩觀一切行有無量苦行，作是觀已不染諸行。觀佛功德及以智慧無量福行，至心念佛所有功德得大信心。為破眾生苦惱事故，修集悲心善思方便。為令眾生得解脫故，為解脫故觀於對治，得對治故觀善三昧。樂聞菩薩法藏經典，既得聞已懃修精進，為聽法故不惜身命，內外財物供養父母和上師長耆舊有德，為諸眾生多受眾苦。若得受聞菩薩法藏一字一句一偈一義，其心歡喜，勝得三千大千世界滿中珍寶，勝得釋身魔梵天身轉輪王身。若聞說言：『我有一字一句一偈一義是佛所說。若能受苦投大火坑乃當與汝。』菩薩聞已歡喜樂受，即作是言：『假使三千大千世界滿中猛火，於無量劫尚以身處，況於小火。』菩薩爾時懃精進故，作是思惟：『若得真義則能利益。無上佛法非以字句能利益也。』為解真義故，修世四禪、四無色定、四無量心及五神通，以修定故願生欲界，修助菩提利益眾生。雖生欲界無欲界結，先斷貪欲瞋恚愚癡，猶如真金數被鍊治終無損減。修淨善根故得帝釋勝身，為樂欲者壞貪欲故，令得思惟諸善法故、為令眾生真實能知行界眾生界故、為苦眾生令得解脫知善方便故、為供養父母和上師長福德人故、為令眾生如法住故、為得禪定善三昧神通故。如十住明地中說。如十住明地，慧行亦爾，無有差別。

> What are the characteristics of a bodhisattva who practices wisdom? Such a bodhisattva possesses ten pure states of mind and observes: "My ten pure states of mind are unwavering and unregressing. I take no delight in any worldly phenomena tinged with attachment. I joyfully cultivate methods to counter such defilements, and in these methods I remain steadfast. No affliction, demonic influence, or karmic obstruction can overcome me, for through persistent practice I never abandon my resolve. I deeply cherish the path of Buddhas and bodhisattvas, enduring all hardships for Buddha Enlightenment without weariness or regret. With wholehearted focus on the Great Vehicle, I constantly seek to benefit all beings." The wisdom-practicing bodhisattva sees that all conditioned things carry countless forms of suffering, and after this realization, no longer clings to them. He contemplates the Buddha's virtues and limitless wisdom, reciting the Buddha's merits with deep faith. To relieve the suffering of beings, he develops compassion and skillfully devises means. To lead beings to Liberation, he examines antidotes to defilement, and having found them, he seeks sublime states of meditative concentration. He delights in hearing the scriptural treasury of the bodhisattva path. Once heard, he practices with diligent effort, never sparing his life or body for the sake of the Dharma. He offers his inner and outer possessions to support his parents, teachers, elders, and the virtuous. He endures great hardships for the sake of all beings. If he is able to hear even a single word, phrase, verse, or meaning from the bodhisattva scriptures, his joy surpasses that of obtaining a thousand worlds filled with precious jewels—greater even than attaining the glory of a celestial king or an emperor. If someone were to say: "I have one word, one phrase, one verse, one meaning spoken by the Buddha. If you are willing to endure suffering and leap into a great fire pit, I will give it to you," the bodhisattva would gladly accept, thinking: "Even if three thousand worlds were filled with raging flames and I had to remain there for countless ages, I would endure it—how much more a small fire!" At that moment, due to his diligent effort, he reflects: "If I truly grasp the meaning, I can benefit others. The supreme Buddha Dharma cannot be conveyed through mere words alone." To comprehend the true meaning, he cultivates the four stages of meditation, the four formless realms, the four boundless states of mind, and the five supernormal powers. Through this meditative mastery, he chooses to be reborn in the realm of desire, cultivating the aids to Enlightenment and benefiting beings wherever he goes. Though born in the desire realm, he remains free from its fetters, having already cut through greed, aversion, and ignorance—just as pure gold, no matter how often it is refined, never diminishes. Through his purified roots of virtue, he attains superior celestial states. He does this to break the greed of those attached to desire, to guide them toward wholesome reflection, to help beings truly understand the nature of realms and beings, to free the suffering through skillful means, to honor his parents, teachers, elders, and those of merit, to help beings live in accordance with the Dharma, and to attain meditative absorption and spiritual powers. This is as described in the Tenth Stage of the Bodhisattva Path, the Stage of Radiant Wisdom. Just as in the Radiant Wisdom Stage, the practice of the wisdom bodhisattva is identical, with no distinction whatsoever.

「助菩提行菩薩有何等相？慧行菩薩有十法如先說，住如是法心不可壞，修集智慧，能為眾生演說正法為令調熟，已得熟者為說解脫生佛種性。修三十七品及善方便故，遠離我見及以斷見斷諸煩惱，得忍心、軟心、善心淨、無量行心，知恩念恩，具足無量清淨善法，懃加精進修作上地一切善業，了知法界及眾生界。一切惡人魔及眷屬，不能移轉沮壞其心，餘如上說。猶如工匠作金瓔珞，為令眾生受歡喜樂。菩薩善法亦復如是，不為聲聞辟支佛等之所傾動，生夜摩天，破諸眾生所有我見，是名菩薩助菩提行。為欲修集利智慧故，修集三十七品，破一切見一切漏故、遮一切業故、增長善法故、令地清淨故。菩薩修集助菩提行，如十住中炎地所說，助菩提行亦復如是等無差別，自利名地，利他名行。

> What does the bodhisattva's practice in support of enlightenment look like? The bodhisattva who practices wisdom has ten qualities, as previously explained, and abiding in such qualities, their mind cannot be destroyed. They cultivate wisdom and can teach the true Dharma to living beings for their maturation; for those already matured, they teach liberation and help them awaken the seed of Buddhahood. Through cultivating the thirty-seven aids to enlightenment and skillful means, they transcend the view of self and the view of annihilation, cutting off all afflictions. They attain a patient mind, a gentle mind, a wholesome and pure mind, and a mind of immeasurable conduct. They are grateful and mindful of kindness, fully endowed with immeasurable pure wholesome qualities, and with diligent effort they cultivate all good deeds of the higher stages, fully understanding the realm of Dharma and the realm of living beings. No evil people, demons, or their followers can shake or discourage their mind. The rest is as described above. Just as a craftsman creates a golden garland to bring joy to living beings, so too are the bodhisattva's wholesome qualities—unmoved by voice-hearers or solitary realizers. They are born in the Heaven of the Thirty-three Gods and shatter all living beings' view of self. This is called the bodhisattva's practice in support of enlightenment. To cultivate the wisdom that benefits others, they cultivate the thirty-seven aids to enlightenment, to destroy all views and all outflows, to block all karma, to increase wholesome qualities, and to purify the grounds. The bodhisattva cultivates the practice in support of enlightenment just as described for the ground of fiery wisdom in the Ten Stages—the practice in support of enlightenment is the same, without difference. Benefiting oneself is called the ground, and benefiting others is called the practice.

「諦行菩薩先得十清淨法，以大淨故名共諦行。諦行菩薩見無量世界無量諸佛，觀四真諦有十行。若說苦，何故說？何因緣說？云何說？誰所說？如是等能真實知，集滅道亦如是。作是觀時知諦方便，觀一切苦一切諦過患功德，為諸眾生增長悲心。知諸眾生去來世業，了知世諦知受邪法，為邪法者說於解脫。知莊嚴事，具足念心、具足慧心，種種方便以調眾生。解了一切世間方術，為化眾生破種種苦，為得阿耨多羅三藐三菩提故，能施眾生所須之物，能破眾生貧窮困苦，知處非處，破邪祠祀，不受倒解，菩薩藏義說真實道，餘如上說。譬如真金，眾寶廁填價直無量。菩薩摩訶薩亦復如是，所有善法勝於聲聞辟支佛等、下地菩薩慧行菩薩，如日月光無能毀翳，毘嵐大風不能移動。菩薩摩訶薩所有智慧亦復如是，一切聲聞辟支佛等所不能動，不為世法之所破壞。捨身往生兜術天上，得大自在破壞邪法，成就無量億數福德具足。如是菩薩智慧為淨眾生故、為知真諦方便說故、為觀生死有大苦故、為欲增長大悲心故、為欲具足功德智慧二莊嚴故、為發善願故、為令念心施心慧心轉增長故、為欲思惟諸善法故、為欲調伏行眾生故、為教世法出世法方便故、為淨善根故，餘如上說。如十住中難勝地說，諦行亦爾無有差別。

> A Bodhisattva who practices the Truth (Dì Xíng) first obtains ten pure dharmas. Because of this great purity, this practice is called "Truth-Practice." Such a Bodhisattva sees countless worlds and countless Buddhas, and contemplates the Four Noble Truths through ten aspects. When the teaching on Suffering is given, they ask: Why is it taught? For what cause is it taught? How is it taught? By whom is it taught? In this way, they come to truly understand—and likewise for the Origin of Suffering, the Cessation of Suffering, and the Path to Cessation. While contemplating in this way, they understand the skillful means of the Truths. They observe the faults and merits of all suffering and all truths, and for the sake of all beings, they grow a mind of great compassion. They know the karmic deeds of beings in past and future lives, fully understand the conventional truth, and recognize those who follow wrong paths. For those who hold wrong views, they teach the way to Liberation. They understand the art of adornment, are fully endowed with mindfulness, fully endowed with wisdom, and use various skillful means to tame beings. They comprehend all worldly crafts and arts, and use them to relieve beings of countless kinds of suffering. For the sake of attaining Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment), they give beings whatever they need, breaking through their poverty and distress. They know what is proper and what is not, dismantle false rites and sacrifices, and do not accept inverted explanations. They uphold the meaning of the Bodhisattva canon and speak the true path, as described above. Just as genuine gold, inlaid with precious gems, becomes valuable beyond measure, so too does a great Bodhisattva—through all wholesome qualities—surpass voice-hearers, pratyekabuddhas, and Bodhisattvas at lower stages or those practicing merely wisdom. Like the light of the sun and moon, which nothing can obscure, and like a great mountain that violent winds cannot move, so is the wisdom of a great Bodhisattva: no voice-hearer or pratyekabuddha can shake it, and no worldly condition can destroy it. They relinquish their body and take rebirth in the Tuṣita Heaven, where they attain great freedom, destroy false teachings, and amass countless billions of blessings and virtues. Thus, a Bodhisattva's wisdom is for purifying beings, for understanding true reality and teaching it with skillful means, for perceiving the great suffering of birth-and-death, for growing a mind of great compassion, for perfecting the twofold adornment of merit and wisdom, for making virtuous vows, for steadily increasing mindfulness, giving, and wisdom, for contemplating all wholesome dharmas, for taming beings through practice, for mastering both worldly and transcendent means, and for purifying the roots of goodness—all as described above. This is identical to the stage of Difficult to Conquer (Sudurjayā) in the Ten Stages (Daśabhūmi) teaching. The Truth-Practice is the same, with no difference.

「共十二因緣行菩薩如先說。菩薩摩訶薩住共十二因緣行時，觀一切法第一義相。第一義相者，即諸法無相，一切諸法不可說故，名之無相。無相者無生滅相，是故諸法無生無滅。無生無滅故見無生平等、無始終平等、有無平等、無取無捨平等、如幻平等、無性平等、無有無無平等。菩薩住是諸平等已增長大悲，至心專念菩提之法，了知世間出滅之處，知十二因緣，知從緣生法，知從十二因緣出生三解脫門，所謂空無相願，修集三解脫門故，永斷我我所相、作相、受相，是名第一義。為眾生故真實思惟，煩惱和合因緣不牢，因緣不牢有為危脆，是故無我無我所，成就具足無量眾苦。我能壞散有為之法，雖能壞散不應永滅，我護有為為眾生故。作是觀時即得無礙慧行，以知無礙智慧行故於一切世中行無罣礙，以得無礙智慧行故是名攝取第七地忍，修助菩提共有為行，不樂永滅有為之法，雖不永滅亦不染著。菩薩爾時修是方便，即得萬空三昧門。如萬空門，無相無願亦復如是。以修三萬三昧門故，一切邪見外道、聲聞緣覺、諸魔眷屬，不能移轉傾動沮壞，餘如上說。猶如帝釋轉輪聖王，所著金冠雜寶廁填，諸天世人之所樂見。菩薩智慧亦復如是，亦為諸佛及諸菩薩之所樂見。如日月光諸明中勝，菩薩智慧亦復如是。菩薩摩訶薩住十二因緣行，為令眾生見法平等，為知十二因緣得解脫故、得三解脫門故、破壞一切諸邪相故、方便教化轉生死故、得無礙智慧故、得無礙智慧行故、得無量三昧門故、不破不動故、增長善法故、清淨諸有故，餘如十住現前地說。十住中說、此之所說等無差別。

> When a bodhisattva dwells in the practice of the Twelve Links of Dependent Origination, as was explained earlier, they contemplate the ultimate reality of all phenomena. The ultimate reality is that all phenomena are signless, because all phenomena cannot be described in words—this is called signlessness. Signlessness means no arising or ceasing, and therefore all phenomena neither arise nor cease. Because they neither arise nor cease, one sees equality in non-arising, equality in having no beginning or end, equality of existence and nonexistence, equality of no grasping and no letting go, equality like an illusion, equality of no inherent nature, and equality of neither existence nor nonexistence. Having dwelled in these equalities, the bodhisattva grows great compassion, sincerely and single-mindedly focuses on the Dharma of enlightenment, clearly understands where the world arises and ceases, knows the Twelve Links of Dependent Origination, knows phenomena that arise from causes and conditions, and knows that the three doors of liberation—Emptiness, Signlessness, and Wishlessness—arise from the Twelve Links of Dependent Origination. By cultivating and gathering the three doors of liberation, they forever cut off the marks of self and belonging-to-self, the mark of action, and the mark of receiving. This is called the ultimate reality. For the sake of sentient beings, they truly reflect: afflictions are brought together by causes and conditions that are unstable; because causes and conditions are unstable, conditioned things are perilous and fragile. Therefore there is no self and nothing belonging to self, and one is fully equipped with immeasurable suffering. "I can break apart and scatter conditioned phenomena. Though I can break and scatter them, I should not permanently extinguish them. I protect conditioned phenomena for the sake of sentient beings." When they contemplate in this way, they immediately attain unobstructed wisdom in practice. Because they know the practice of unobstructed wisdom, they walk through all worlds without hindrance. Because they attain the practice of unobstructed wisdom, this is called embracing the seventh ground's patience. They cultivate the conditioned practices that support enlightenment, yet they do not delight in permanently extinguishing conditioned phenomena; though they do not permanently extinguish them, they also do not become attached. At that time, the bodhisattva cultivates these skillful means and immediately attains the ten-thousand Emptiness samādhi doors. Just as with the ten-thousand Emptiness doors, so too with Signlessness and Wishlessness. Because they cultivate these thirty thousand samādhi doors, all wrong views, outside paths, voice-hearers, solitary realizers, and the retinues of demons cannot shake, move, or destroy them. The rest is as explained above. Just as the jeweled crown worn by Indra or a wheel-turning sage king, inlaid with various treasures, is beloved and admired by gods and humans alike, so too is the bodhisattva's wisdom beloved and admired by all Buddhas and bodhisattvas. Just as the light of the sun and moon is supreme among all lights, so too is the bodhisattva's wisdom. When a great bodhisattva dwells in the practice of the Twelve Links of Dependent Origination, it is in order to help sentient beings see the equality of all phenomena, to know the Twelve Links of Dependent Origination and thereby attain liberation, to attain the three doors of liberation, to destroy all false marks, to skillfully teach and guide beings through birth and death, to attain unobstructed wisdom, to attain the practice of unobstructed wisdom, to attain immeasurable samādhi doors, to be indestructible and immovable, to grow wholesome qualities, and to purify all forms of existence. The rest is as explained in the teaching on the tenth ground, "Manifestation Before One." What is taught in the ten grounds and what is taught here are equal and without difference.

「行行菩薩有何等相？菩薩得助菩提行時，具足能得無量三昧，有共世間、不共世間，以具足故入第七行。菩薩爾時於世法中，得大自在至心念慈，功德莊嚴、菩提莊嚴悉得增長。菩薩所得助菩提法，不與聲聞辟支佛共，知法界、眾生界、世界界，知佛身心。爾時具足如是功德，知佛境界無相無業、無有覺知，見無量佛土。若行若住若坐若臥，於一切行不失道心。菩薩爾時一一念中增長一切十波羅蜜，具足成就助菩提法。菩薩住喜行時發願因緣，住第二行遠離一切毀戒因緣，住第三行善願增長得法光明，住第四行離一切障道因緣，住第五行離世學障，住第六行得入深義，令此七法增長趣向一切佛法，具足增長助菩提法，是故菩薩次第當得第八淨行。畢竟淨故名為淨行，七行雜故不名淨行。住此行時斷諸煩惱，亦不與俱又不名離，煩惱不起不得名俱、未得佛故不得名離。三業清淨，了知一切世術方便，能為三千大千世界人天之師，唯除八地。三千大千世界眾生心無與等，亦除八地。自在入出無量法門，永離聲聞辟支佛道，是名清淨身口意業，亦修集道無有厭足，能得阿耨多羅三藐三菩提。為眾生故說有為法，離身口意一切相貌，得深法忍不生不滅。行六行時入滅盡定，今此行中雖念念滅不取涅槃，是名不可思議。雖共一切眾生行菩提行，不為世法之所染污，餘如上說。修三解脫調伏眾生，不令住於聲聞緣覺，調伏眾生離五欲樂斷諸邪見。修集是時善法增長，無能破壞動轉其心。譬如真金廁填眾寶價直無量；菩薩功德亦復如是，無量無邊不可稱計。又如日光一切眾生不能思議；菩薩慧光亦復如是。菩薩摩訶薩修集此行，為令眾生得無量億諸三昧故、破壞一切取相心故、得善方便修集道故、見佛世界得解脫故、能入甚深諸法門故、具足得助菩提法故、永斷淨法不淨法故、具足莊嚴菩提道故、淨心業故、了知一切世方術故、得無量法門及諸三昧不與聲聞緣覺共故，餘如十住遠行地說。遠行地、行義無差別。

> "What characteristics does a Bodhisattva in the stage of practice have? When a Bodhisattva attains the practices that aid enlightenment, they become fully equipped to attain countless meditative absorptions—some shared with the worldly realm and some not shared with it. Through this completeness, they enter the seventh stage. At that time, the Bodhisattva gains great mastery over worldly matters, cultivates loving-kindness wholeheartedly, and their merit and adornments of enlightenment all increase. The dharmas that aid enlightenment that the Bodhisattva obtains are not shared with Hearers or Solitary Realizers. They understand the realm of phenomena, the realm of sentient beings, and the realm of the world; they understand the body and mind of the Buddha. At that time, fully equipped with such qualities, they understand the Buddha's domain to be without marks, without karma, and without conscious perception, and they see countless Buddha-lands. Whether walking, standing, sitting, or lying down, they never lose the resolve for enlightenment in any activity. In each and every thought, the Bodhisattva increases all ten transcendent virtues and fully accomplishes the dharmas that aid enlightenment. When a Bodhisattva dwells in the stage of Joy, they make vows. Dwelling in the second stage, they distance themselves from all causes of breaking precepts. Dwelling in the third stage, their good vows increase and they gain the light of Dharma. Dwelling in the fourth stage, they are free from all obstacles to the path. Dwelling in the fifth stage, they transcend obstacles of worldly learning. Dwelling in the sixth stage, they enter profound meaning. These seven dharmas increase and lead toward all Buddha-dharmas, fully increasing the dharmas that aid enlightenment. Therefore, the Bodhisattva progressively attains the eighth, pure practice. Because it is ultimately pure, it is called pure practice. The seven practices are mixed, so they are not called pure practice. Dwelling in this practice, they cut off all afflictions, yet they are neither joined with them nor said to be separate from them. Since afflictions do not arise, they cannot be called joined; since they have not yet attained Buddhahood, they cannot be called separate. Their three types of action are purified. They understand all worldly arts and skillful means, and can become the teacher of humans and gods throughout the three-thousand great-thousand world system—except for those on the eighth stage. No sentient being in the three-thousand great-thousand world system can match their mind—except for those on the eighth stage. They freely enter and emerge from countless Dharma methods, forever transcending the paths of Hearers and Solitary Realizers. This is called pure action of body, speech, and mind. They also cultivate the path without ever being satisfied, and can attain supreme, perfect enlightenment. For the sake of sentient beings, they teach conditioned dharmas, transcending all appearances of body, speech, and mind, and attain profound acceptance of dharmas, neither arising nor ceasing. When practicing the six practices, they enter the absorption of complete cessation; now in this practice, though each thought ceases, they do not take Nirvana. This is called inconceivable. Though they practice the Bodhisattva path together with all sentient beings, they are not defiled by worldly dharmas—the rest is as stated above. They cultivate the three liberations to tame sentient beings, not allowing them to dwell in the paths of Hearers or Solitary Realizers. They tame sentient beings, freeing them from the pleasures of the five desires and cutting off all wrong views. When cultivating this, wholesome dharmas increase, and nothing can destroy or shake their minds. Just as pure gold set among all kinds of jewels is priceless beyond measure, the Bodhisattva's merit is likewise—boundless, infinite, and incalculable. Just as sunlight cannot be fathomed by any sentient being, the Bodhisattva's light of wisdom is likewise. The great Bodhisattva cultivates this practice: to enable sentient beings to attain countless millions of meditative absorptions; to destroy all minds that grasp at appearances; to gain skillful means and cultivate the path; to see Buddha-worlds and gain liberation; to enter profoundly deep Dharma methods; to fully attain the dharmas that aid enlightenment; to forever cut off both pure and impure dharmas; to fully adorn the path to enlightenment; to purify mental karma; to understand all worldly arts and skills; and to attain countless Dharma methods and meditative absorptions not shared with Hearers or Solitary Realizers. The rest is as explained in the 'Stage of Traveling Far' of the Ten Stages. The 'Stage of Traveling Far' and the meaning of practice are no different."

「無相行菩薩有何等相？菩薩摩訶薩住初行時，得十行法知諸法義，及知三世不出不滅，過去不出、未來不滅、現在無相，無因緣故不出不滅，是故第一義相不可宣說，不可說法可說流布，雖可流布實無有性，性無相故無因無果，然不可說性、不可說無。何以故？以可說故。若可說性是有相者，是名邪相；若是有物不可說者，是則無有初中後異。以是故一切時中煩惱不行，入正法界無有思惟，心得平等，離疑網故。具足如是十種智已入第八行。菩薩摩訶薩住此行時，即得寂靜無生法忍。復有四求求一切法，有四真智知一切法，以求知故能斷一切諸邪業等，斷邪業故見諸煩惱更不復生。何以故？過去故。又見一切煩惱不滅。何以故？無生因故。現在不起，諸結煩惱不集因故。四求如真實品說，四真實智如解行中說。此行名為寂靜法忍，是故菩薩得無生忍。得無生忍故得甚深菩薩行，住深行時行無相行，若有過患及微細相今悉遠離，是故此行名為寂靜。住深行已樂住法流，無量諸佛勸發慰喻，以勸發故起入法門，得法門故得十心自在，如上所說。得自在故，欲久近住隨意即能，欲入何定隨意即入，欲行何行隨意修行，於一念中隨所須物即能得之，若欲了知世間方便即能了知，欲生諸有隨意往生，欲示神足隨意能現，欲立誓願隨意能得，欲作解觀隨意成就，欲知法界即能知之，欲知文字、知辭、知句、知法處、非法處即能知之，是名自在八行功德。於念念中常見諸佛，餘如上說。金喻、日喻亦復如是。菩薩摩訶薩住此行時，為破眾生所著相故、為真實見第一義故、得真實慧故、得寂靜無生忍故、知甚深行故、住法流故、入佛法門故、入不可思議法門故、於佛法中心不可壞不傾動故、得無量神足故、得十種自在故、得十種自在功德故、寂靜善根故、於一切有自在往生故，餘法如十住中不動地說。不動地、此行無有差別。

> What are the characteristics of a Bodhisattva who practices the markless practice? When a great Bodhisattva dwells in the first practice, they attain ten practices that understand the meaning of all dharmas, and know that the three times neither arise nor cease. The past does not arise, the future does not cease, and the present is without marks. Because there is no cause or condition, there is no arising or ceasing. Therefore, the mark of ultimate truth cannot be proclaimed. Though the inexpressible Dharma can be expressed and spread, what is spread truly has no inherent nature. Because its nature is markless, there is no cause and no result. Yet the inexpressible nature is not the same as "inexpressible nothingness." Why? Because it can be expressed. If the expressible nature had marks, that would be a false mark. If it were a thing that cannot be expressed, then there would be no difference between beginning, middle, and end. For this reason, at all times afflictions do not arise. Entering the true Dharma realm, there is no conceptual thinking. The mind attains equanimity, having transcended the net of doubt. Having fulfilled these ten kinds of wisdom, one enters the eighth practice. When a great Bodhisattva dwells in this practice, they immediately attain the patient acceptance of the non-arising of dharmas in stillness. Furthermore, there are four quests that seek all dharmas, and four true wisdoms that know all dharmas. Through seeking and knowing, one can cut off all false karma and so on. Having cut off false karma, one sees that afflictions never arise again. Why? Because they belong to the past. One also sees that all afflictions do not cease. Why? Because there is no cause for their arising. The present does not arise because the fetters and afflictions have no basis for accumulation. The four quests are as explained in the chapter on True Nature, and the four true wisdoms are as explained in the section on Understanding Practice. This practice is called the patient acceptance of the stillness of dharmas; therefore the Bodhisattva attains the patient acceptance of non-arising. Having attained the patient acceptance of non-arising, they attain the profound Bodhisattva practice. Dwelling in the profound practice, they practice the markless practice. If there are any faults or subtle marks, they now all become distant and abandoned. Therefore this practice is called stillness. Having dwelt in the profound practice, they delight in dwelling in the stream of Dharma. Countless Buddhas encourage, inspire, and comfort them. Because of this encouragement, they arise and enter the Dharma doors. Having attained the Dharma doors, they attain ten kinds of mental sovereignty, as described above. Having attained sovereignty, if they wish to remain for a long or short time, they can do so as they please. If they wish to enter any concentration, they enter as they please. If they wish to practice any practice, they practice as they please. In a single thought, whatever they need, they can obtain. If they wish to understand worldly skillful means, they can understand. If they wish to be born in any realm of existence, they are born there as they please. If they wish to display miraculous powers, they can manifest them as they please. If they wish to establish vows, they can fulfill them as they please. If they wish to cultivate understanding and contemplation, they accomplish it as they please. If they wish to know the Dharma realm, they can know it. If they wish to know letters, know phrases, know sentences, know Dharma bases and non-Dharma bases, they can know them. This is called the merit of the eight practices of sovereignty. In every thought they constantly see all Buddhas, and the rest is as described above. The gold simile and the sun simile are likewise so. When a great Bodhisattva dwells in this practice, it is to break the marks that beings cling to, to truly see the ultimate truth, to attain true wisdom, to attain the patient acceptance of the stillness of non-arising, to know the profound practice, to dwell in the stream of Dharma, to enter the doors of Buddha Dharma, to enter the inconceivable Dharma doors, to make the mind within Buddha Dharma indestructible and unshakable, to attain countless miraculous powers, to attain the ten kinds of sovereignty, to attain the merit of the ten kinds of sovereignty, to attain the roots of goodness of stillness, and to be sovereign in being born in any realm of existence. The remaining dharmas are as explained in the stage of immovability in the Ten Abidings. The stage of immovability and this practice are without any difference.

「四無礙行菩薩有何等相？菩薩摩訶薩行甚深行無有厭足，修無上慧具足一切法，為眾生說了知法界。法界者，所謂煩惱垢淨，誰垢誰淨了了而知。說如是等法名大法師，名曰成就無量陀羅尼。知方便說辭義無盡，受法持法，隨眾生念而為說之，非時不說隨樂而說，是名菩薩四無礙智行，餘功德如先說。菩薩摩訶薩住於此行，為諸眾生入寂靜故、為諸眾生知法界故、為諸眾生不可思議大法師故、為增長善法故，廣說如十住中善慧地所說。為施眾生安隱樂故，菩薩摩訶薩住無礙行中，與善慧地義等無差別。

> What are the characteristics of a Bodhisattva who practices the four unhindered insights? A great Bodhisattva who practices these profound practices never feels they have done enough. They cultivate supreme wisdom and are complete in all Dharmas. For the sake of sentient beings, they teach and understand the Dharma realm. The Dharma realm means understanding clearly who is defiled and who is purified by the stains of affliction. One who teaches such Dharmas is called a great Dharma teacher, and is said to have accomplished countless dharani. They understand skillful means and their words and meaning never run out. They receive the Dharma, uphold the Dharma, and teach according to the thoughts of sentient beings. They do not speak at the wrong time but speak according to what brings joy. This is called the Bodhisattva's practice of the four unhindered wisdoms. The remaining merits are as previously explained. A great Bodhisattva who dwells in this practice does so to help sentient beings enter stillness, to help sentient beings understand the Dharma realm, to become an inconceivable great Dharma teacher for sentient beings, and to increase wholesome Dharmas — taught extensively as described in the stage of Excellent Wisdom among the ten stages. To give sentient beings peace and happiness, a great Bodhisattva who dwells in unhindered practice is equal in meaning to the stage of Excellent Wisdom, with no difference.

「住菩薩行菩薩有何等相？菩薩摩訶薩淨無礙行，欲為法王入淨三昧故，欲具一切智，最後所得三昧法門與諸佛共，同佛一坐行一切行知一切法，知解脫方便、知佛行處、知無量解脫陀羅尼門、知大憶念、知大神通善根寂靜、知淨諸有，餘如十住法雲地說。具足菩薩莊嚴菩提道菩薩行法雲地，與諸佛共得菩提已，施於眾生無量法雨。如是法雨能淹一切煩惱塵埃，生法種芽，善芽增長成熟善根，是故此地名為法雲。以是義故名菩薩行。若說後地功德，先地所無。修一一行要經無量那由他劫乃得，具足三阿僧祇大劫得一切行。初阿僧祇大劫得解行。過解行已，第二大阿僧祇劫得喜行，得喜行時亦行無相行。過無相行已，第三阿僧祇大劫得無行無相行，是名菩薩得決定行。過無行無相行得無礙智行，過無礙智行得菩薩行。阿僧祇有二種：一者大劫不可數名阿僧祇；二者中劫不可數名阿僧祇。菩薩修行即是大劫阿僧祇也。若有菩薩懃精進者，能轉無量中劫，不能轉大劫。菩薩摩訶薩修集如是行，能壞煩惱障及智慧障。無相行時斷一切煩惱相，後行時永斷習氣，是名如來行。智障有三：一者皮；二者膚；三者骨。得喜行時已斷皮障，得無相行能斷膚障，得如來行能斷骨障。具足如是等行得十一淨：初行得性淨，第二行得解淨，第三行得心淨，第四行得戒淨，第五行得願淨，第六第七第八行得智莊嚴淨，第九行具菩提莊嚴淨，第十行真實智淨，第十一無礙智淨，第十二一切智淨，第十三習氣淨。第一第二行聞菩薩藏便得信心，第三行至心立願修集餘行，第四第五第六行了知法相，第七乃至第十三寂靜一切行因果畢竟行。聲聞亦有十二種行，有聲聞性是名初行，若得世間第一法名第二行，得苦法忍名第三行，得四信心戒得清淨名第四行，若如戒住法得增長名第五行，若觀四諦名第六第七第八行，修集無相三昧名第九行，具足成就三三昧故名第十行，獲得解脫名十一行，阿羅漢果名十二行。

> What are the characteristics of one who dwells in the Bodhisattva's practice? A Bodhisattva Mahāsattva practices purely and without obstruction, wishing to become a Dharma King and enter pure Samādhi. Wishing to possess all wisdom, the final meditative method they attain is shared with all Buddhas—sitting in the same seat as the Buddha, practicing all practices, knowing all dharmas, knowing the skillful means of liberation, knowing the Buddha's sphere of activity, knowing the limitless liberation dhāraṇī gateways, knowing great recollection, knowing great supernatural powers, the tranquility of wholesome roots, and knowing the purification of all existence. The rest is as explained in the ninth stage, the Stage of the Dharma Cloud. Perfecting the Bodhisattva's adornment of the path to Enlightenment, the Bodhisattva's practice in the Stage of the Dharma Cloud, having attained Enlightenment together with all Buddhas, pours down the limitless rain of Dharma upon sentient beings. Such a rain of Dharma can submerge all the dust of afflictions, sprout the seeds of Dharma, and cause wholesome sprouts to grow and ripen wholesome roots. Therefore, this stage is called the Dharma Cloud. In this sense, it is called the Bodhisattva's practice. If one speaks of the virtues of later stages, they are absent in earlier stages. Cultivating each and every practice requires passing through immeasurable nayutas of kalpas to attain, and fulfilling all practices takes three great asaṃkhyeya kalpas. In the first great asaṃkhyeya kalpa, one attains the practice of understanding. Having passed beyond the practice of understanding, in the second great asaṃkhyeya kalpa, one attains the practice of joy; when attaining the practice of joy, one also practices the markless practice. Having passed beyond the markless practice, in the third great asaṃkhyeya kalpa, one attains the practice without practice and without marks—this is called the Bodhisattva's attainment of definitive practice. Having passed beyond the practice without practice and without marks, one attains the practice of unobstructed wisdom. Having passed beyond the practice of unobstructed wisdom, one attains the Bodhisattva's practice. Asaṃkhyeya is of two kinds: first, great kalpas that cannot be counted are called asaṃkhyeya; second, intermediate kalpas that cannot be counted are called asaṃkhyeya. The Bodhisattva's practice refers to great kalpa asaṃkhyeya. If a Bodhisattva is diligent and energetic, they can transform immeasurable intermediate kalpas, but cannot transform great kalpas. A Bodhisattva Mahāsattva cultivating such practices can destroy the obstruction of afflictions and the obstruction of wisdom. During the markless practice, they cut off all marks of affliction; during later practices, they permanently cut off habitual tendencies. This is called the Tathāgata's practice. The obstruction of wisdom has three levels: first, the skin; second, the flesh; third, the bone. When attaining the practice of joy, one has already cut off the skin obstruction. When attaining the markless practice, one can cut off the flesh obstruction. When attaining the Tathāgata's practice, one can cut off the bone obstruction. Perfecting such practices, one attains eleven purities: the first practice attains purity of nature; the second practice attains purity of understanding; the third practice attains purity of mind; the fourth practice attains purity of precepts; the fifth practice attains purity of vows; the sixth, seventh, and eighth practices attain purity of wisdom adornment; the ninth practice perfects purity of Enlightenment adornment; the tenth practice attains purity of true wisdom; the eleventh attains purity of unobstructed wisdom; the twelfth attains purity of all wisdom; the thirteenth attains purity of habitual tendencies. In the first and second practices, upon hearing the Bodhisattva collection, one gains faith. In the third practice, one sincerely establishes vows and cultivates the remaining practices. In the fourth, fifth, and sixth practices, one understands the marks of dharmas. From the seventh through the thirteenth, one is tranquil in all practices, and the cause and effect of all practices are ultimately fulfilled. The Śrāvaka path also has twelve kinds of practice. Having the nature of a Śrāvaka is called the first practice. If one attains the supreme worldly dharma, it is called the second practice. Attaining the acquiescence to the truth of suffering is called the third practice. Attaining the four kinds of faith and purity of precepts is called the fourth practice. If one dwells in the Dharma according to the precepts and one's dharma increases, it is called the fifth practice. If one contemplates the Four Noble Truths, it is called the sixth, seventh, and eighth practices. Cultivating the markless Samādhi is called the ninth practice. Perfecting and accomplishing the three Samādhis is called the tenth practice. Obtaining liberation is called the eleventh practice. The fruit of Arhatship is called the twelfth practice.